Exodus 22
New International Version - UK
Protection of property
22 [a]‘Whoever steals an ox or a sheep and slaughters it or sells it must pay back five head of cattle for the ox and four sheep for the sheep.
2 ‘If a thief is caught breaking in at night and is struck a fatal blow, the defender is not guilty of bloodshed; 3 but if it happens after sunrise, the defender is guilty of bloodshed.
‘Anyone who steals must certainly make restitution, but if they have nothing, they must be sold to pay for their theft. 4 If the stolen animal is found alive in their possession – whether ox or donkey or sheep – they must pay back double.
5 ‘If anyone grazes their livestock in a field or vineyard and lets them stray and they graze in someone else’s field, the offender must make restitution from the best of their own field or vineyard.
6 ‘If a fire breaks out and spreads into thorn-bushes so that it burns sheaves of corn or standing corn or the whole field, the one who started the fire must make restitution.
7 ‘If anyone gives a neighbour silver or goods for safekeeping and they are stolen from the neighbour’s house, the thief, if caught, must pay back double. 8 But if the thief is not found, the owner of the house must appear before the judges, and they must[b] determine whether the owner of the house has laid hands on the other person’s property. 9 In all cases of illegal possession of an ox, a donkey, a sheep, a garment, or any other lost property about which somebody says, “This is mine,” both parties are to bring their cases before the judges.[c] The one whom the judges declare[d] guilty must pay back double to the other.
10 ‘If anyone gives a donkey, an ox, a sheep or any other animal to their neighbour for safekeeping and it dies or is injured or is taken away while no one is looking, 11 the issue between them will be settled by the taking of an oath before the Lord that the neighbour did not lay hands on the other person’s property. The owner is to accept this, and no restitution is required. 12 But if the animal was stolen from the neighbour, restitution must be made to the owner. 13 If it was torn to pieces by a wild animal, the neighbour shall bring in the remains as evidence and shall not be required to pay for the torn animal.
14 ‘If anyone borrows an animal from their neighbour and it is injured or dies while the owner is not present, they must make restitution. 15 But if the owner is with the animal, the borrower will not have to pay. If the animal was hired, the money paid for the hire covers the loss.
Social responsibility
16 ‘If a man seduces a virgin who is not pledged to be married and sleeps with her, he must pay the bride-price, and she shall be his wife. 17 If her father absolutely refuses to give her to him, he must still pay the bride-price for virgins.
18 ‘Do not allow a sorceress to live.
19 ‘Anyone who has sexual relations with an animal is to be put to death.
20 ‘Whoever sacrifices to any god other than the Lord must be destroyed.[e]
21 ‘Do not ill-treat or oppress a foreigner, for you were foreigners in Egypt.
22 ‘Do not take advantage of the widow or the fatherless. 23 If you do and they cry out to me, I will certainly hear their cry. 24 My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.
25 ‘If you lend money to one of my people among you who is needy, do not treat it like a business deal; charge no interest. 26 If you take your neighbour’s cloak as a pledge, return it by sunset, 27 because that cloak is the only covering your neighbour has. What else can they sleep in? When they cry out to me, I will hear, for I am compassionate.
28 ‘Do not blaspheme God[f] or curse the ruler of your people.
29 ‘Do not hold back offerings from your granaries or your vats.[g]
‘You must give me the firstborn of your sons. 30 Do the same with your cattle and your sheep. Let them stay with their mothers for seven days, but give them to me on the eighth day.
31 ‘You are to be my holy people. So do not eat the meat of an animal torn by wild beasts; throw it to the dogs.
Footnotes
- Exodus 22:1 In Hebrew texts 22:1 is numbered 21:37, and 22:2-31 is numbered 22:1-30.
- Exodus 22:8 Or before God, and he will
- Exodus 22:9 Or before God
- Exodus 22:9 Or whom God declares
- Exodus 22:20 The Hebrew term refers to the irrevocable giving over of things or persons to the Lord, often by totally destroying them.
- Exodus 22:28 Or Do not revile the judges
- Exodus 22:29 The meaning of the Hebrew for this phrase is uncertain.
Exodus 22
New English Translation
Laws about Property
22 [a] (21:37)[b] “If a man steals an ox or a sheep and kills it or sells it, he must pay back[c] five head of cattle for the ox, and four sheep for the one sheep.[d]
2 “If a thief is caught[e] breaking in[f] and is struck so that he dies, there will be no blood guilt for him.[g] 3 If the sun has risen on him, then there is blood guilt for him. A thief[h] must surely make full restitution; if he has nothing, then he will be sold for his theft. 4 If the stolen item should in fact be found[i] alive in his possession,[j] whether it be an ox or a donkey or a sheep, he must pay back double.[k]
5 “If a man grazes[l] his livestock[m] 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.
6 “If a fire breaks out and spreads to[n] thorn bushes,[o] so that stacked grain or standing grain or the whole field is consumed, the one who started[p] the fire must surely make restitution.
7 “If a man gives his neighbor money or articles[q] for safekeeping[r] and it is stolen from the man’s house, if the thief is caught,[s] he must repay double. 8 If the thief is not caught,[t] then the owner of the house will be brought before the judges[u] to see[v] whether he has laid[w] his hand on his neighbor’s goods. 9 In all cases of illegal possessions,[x] whether for an ox, a donkey, a sheep, a garment, or any kind of lost item, about which someone says ‘This belongs to me,’[y] the matter of the two of them will come before the judges,[z] and the one whom[aa] the judges declare guilty[ab] must repay double to his neighbor. 10 If a man gives his neighbor a donkey or an ox or a sheep or any beast to keep, and it dies or is injured[ac] or is carried away[ad] without anyone seeing it,[ae] 11 then there will be an oath to the Lord[af] between the two of them, that he has not laid his hand on his neighbor’s goods, and its owner will accept this, and he will not have to pay. 12 But if it was stolen[ag] from him,[ah] he will pay its owner. 13 If it is torn in pieces, then he will bring it for evidence,[ai] and he will not have to pay for what was torn.
14 “If a man borrows an animal[aj] from his neighbor and it is hurt or dies when its owner was not with it, the man who borrowed it[ak] will surely pay. 15 If its owner was with it, he will not have to pay; if it was hired, what was paid for the hire covers it.[al]
Moral and Ceremonial Laws
16 [am] “If a man seduces a virgin[an] who is not engaged[ao] and goes to bed[ap] with her, he must surely pay the marriage price[aq] for her to be his wife. 17 If her father refuses to give her to him, he must pay money for the bride price of virgins.
18 “You must not allow a sorceress to live.[ar]
19 “Whoever has sexual relations[as] with a beast must surely be put to death.
20 “Whoever sacrifices to a god other than the Lord[at] alone must be utterly destroyed.[au]
21 “You must not wrong[av] a resident foreigner[aw] nor oppress him, for you were foreigners in the land of Egypt.
22 “You must not afflict[ax] any widow or orphan. 23 If you afflict them[ay] in any way[az] and they cry to me, I will surely hear[ba] their cry, 24 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.[bb]
25 “If you lend money to any of[bc] my people who are needy among you, do not be like a moneylender[bd] to him; do not charge[be] him interest.[bf] 26 If you do take[bg] the garment of your neighbor in pledge, you must return it to him by the time the sun goes down,[bh] 27 for it is his only covering—it is his garment for his body.[bi] What else can he sleep in?[bj] And[bk] when he cries out to me, I will hear, for I am gracious.
28 “You must not blaspheme[bl] God[bm] or curse the ruler of your people.
29 “Do not hold back offerings from your granaries or your vats.[bn] You must give me the firstborn of your sons. 30 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.
31 “You will be holy[bo] people to me; you must not eat any meat torn by animals in the field.[bp] You must throw it to the dogs.
Footnotes
- Exodus 22:1 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’s laws demand that the guilty make restitution for their crimes against property and that the innocent be exonerated.
- Exodus 22:1 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.
- Exodus 22:1 tn The imperfect tense here has the nuance of obligatory imperfect—he must pay back.
- Exodus 22:1 tn בָּקַר (baqar) and צֹאן (tsoʾn) are the categories to which the ox and the sheep belonged, so that the criminal had some latitude in paying back animals.
- Exodus 22:2 tn Heb “found” (so KJV, ASV, NRSV).
- Exodus 22:2 tn The word בַּמַּחְתֶּרֶת (bammakhteret) means “digging through” 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).
- Exodus 22:2 tn The text has “there is not to him bloods.” When the word “blood” 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’s life and could be stopped and made to pay restitution.
- Exodus 22:3 tn The words “a thief” 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.
- Exodus 22:4 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 §113.o).
- Exodus 22:4 tn Heb “in his hand.”
- Exodus 22:4 sn He must pay back one for what he took, and then one for the penalty—his loss as he was inflicting a loss on someone else.
- Exodus 22:5 tn The verb בָּעַר (baʿar, “graze”) as a denominative from the word “livestock” is not well attested. So some have suggested that with slight changes this verse could be read: “If a man cause a field or a vineyard to be burnt, and let the burning spread, and it burnt in another man’s field” (see S. R. Driver, Exodus, 225).
- Exodus 22:5 tn The phrase “his livestock” is supplied from the next clause.
- Exodus 22:6 tn Heb “if a fire goes out and finds”; NLT “if a fire gets out of control.”
- Exodus 22:6 sn Thorn bushes were used for hedges between fields, but thorn bushes also burned easily, making the fire spread rapidly.
- Exodus 22:6 tn This is a Hiphil participle of the verb “to burn, kindle” used substantivally. This is the one who caused the fire, whether by accident or not.
- Exodus 22:7 tn The word usually means “vessels” but can have the sense of household goods and articles. It could be anything from jewels and ornaments to weapons or pottery.
- Exodus 22:7 tn Heb “to keep.” Here “safekeeping,” that is, to keep something secure on behalf of a third party, is intended.
- Exodus 22:7 tn Heb “found.”
- Exodus 22:8 tn Heb “found.”
- Exodus 22:8 tn Here again the word used is “the gods,” meaning the judges who made the assessments and decisions. In addition to other works, see J. R. Vannoy, “The Use of the Word ha’elohim in Exodus 21:6 and 22:7, 8, ” The Law and the Prophets, 225-41.
- Exodus 22:8 tn The phrase “to see” has been supplied.
- Exodus 22:8 tn The line says “if he has not stretched out his hand.” This could be the oath formula, but the construction here would be unusual, or it could be taken as “whether” (see W. C. Kaiser, Jr., “Exodus,” 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 “judges”)—if the man swore, his word would be accepted, but if he would not swear, he would be guilty.
- Exodus 22:9 tn Heb “concerning every kind [thing] of trespass.”
- Exodus 22:9 tn The text simply has “this is it” (הוּא זֶה, huʾ zeh).
- Exodus 22:9 tn Again, or “God.”
- Exodus 22:9 tn This kind of clause Gesenius calls an independent relative clause—it does not depend on a governing substantive but itself expresses a substantival idea (GKC 445-46 §138.e).
- Exodus 22:9 tn The verb means “to be guilty” in Qal; in Hiphil it would have a declarative sense, because a causative sense would not possibly fit.
- Exodus 22:10 tn The form is a Niphal participle of שָׁבַר (shavar, “to break”) which means injured, maimed, harmed, or crippled.
- Exodus 22:10 tn This verb is frequently used with the meaning “to take captive.” The idea here then is that raiders or robbers have carried off the animal.
- Exodus 22:10 tn Heb “there is no one seeing.”
- Exodus 22:11 tn The construct relationship שְׁבֻעַת יְהוָה (shevuʿat yehvah, “the oath of Yahweh”) would require a genitive of indirect object, “an oath [to] Yahweh.” U. Cassuto suggests that it means “an oath by Yahweh” (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.
- Exodus 22:12 tn Both with this verb “stolen” and in the next clauses with “torn in pieces,” 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 §113.o).
- Exodus 22:12 sn The point is that the man should have taken better care of the animal.
- Exodus 22:13 tn The word עֵד (ʿed) actually means “witness,” but the dead animal that is returned is a silent witness, i.e., evidence. The word is an adverbial accusative.
- Exodus 22:14 tn Heb “if a man asks [an animal] from his neighbor” (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 “animal” is supplied in the translation for clarity.
- Exodus 22:14 tn Heb “he”; the referent (the man who borrowed the animal) has been specified in the translation for clarity.
- Exodus 22:15 tn Literally “it came with/for its hire,” 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.
- Exodus 22:16 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’s 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).
- Exodus 22:16 tn This is the word בְּתוּלָה (betulah); 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.
- Exodus 22:16 tn Or “pledged” for marriage.
- Exodus 22:16 tn Heb “lied down with.” The verb שָׁכַב (shakav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.
- Exodus 22:16 tn The verb מָהַר (mahar) means “pay the marriage price,” 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.
- Exodus 22:18 sn There still were many who wished to follow pagan beliefs and consort with the dead (see Deut 18:10-11). The sorceress was someone who dealt with drugs or herbs for occult purposes.
- Exodus 22:19 tn Heb “lies down with.” The verb שָׁכַב (shakhav) “to lie down” can imply going to bed to sleep or be a euphemism for sexual relations.
- Exodus 22:20 tn Heb “not to Yahweh.”
- Exodus 22:20 tn The verb חָרַם (kharam) means “to be devoted” to God or “to be banned.” The idea is that it would be God’s 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.
- Exodus 22:21 tn Or “oppress.”
- Exodus 22:21 tn Or “alien,” both here and in 23:9. On the Hebrew גֵּר (ger) “resident foreigner” see notes at Exod 12:19 and Deut 29:11.sn In Mosaic Law the foreign resident, גֵּר (ger), was essentially a naturalized citizen and convert to worshiping the God of Israel (see 12:19, 48; Deut 29:10-13). Besides not oppressing the ger, Israel was told to love the ger (Lev 19:33-34). Several passages emphasize equal standing under Mosaic Law (Exod 12:49; 20:10; Lev 24:22; Num 9:14; 15:15, 16, 29). This equality is significant against the background of the ancient near east. The Code of Hammurapi, for example, distinguished different applications of law depending on social status.
- Exodus 22:22 tn The verb “afflict” is a Piel imperfect from עָנָה (ʿanah); it has a wide range of meanings: “afflict, oppress, humiliate, rape.” 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).
- Exodus 22:23 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).
- Exodus 22:23 tn Here again and with “cry” the infinitive absolute functions with a diminished emphasis (GKC 342-43 §113.o).
- Exodus 22:23 tn Here is the normal use of the infinitive absolute with the imperfect tense to emphasize the verb: “I will surely hear,” implying, “I will surely respond.”
- Exodus 22:24 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 (“sword” is a metonymy of adjunct here) to destroy them, making their wives widows and their children orphans.
- Exodus 22:25 tn “any of” has been supplied.
- Exodus 22:25 sn The moneylender will be demanding and exacting. In Ps 109:11 and 2 Kgs 4:1 the word is rendered as “extortioner.”
- Exodus 22:25 tn Heb “set.”
- Exodus 22:25 sn In ancient times money was lent primarily for poverty and not for commercial ventures (H. Gamoran, “The Biblical Law against Loans on Interest,” 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’s misfortune. The word נֶשֶׁךְ (neshekh) may be derived from a verb that means “to bite,” and so the idea of usury or interest was that of putting out one’s money with a bite in it (See S. Stein, “The Laws on Interest in the Old Testament,” JTS 4 [1953]: 161-70; and E. Neufeld, “The Prohibition against Loans at Interest in the Old Testament,” HUCA 26 [1955]: 355-412).
- Exodus 22:26 tn The construction again uses the infinitive absolute with the verb in the conditional clause to stress the condition.
- Exodus 22:26 tn The clause uses the preposition, the infinitive construct, and the noun that is the subjective genitive—“at the going in of the sun.”
- Exodus 22:27 tn Heb “his skin.”
- Exodus 22:27 tn Literally the text reads, “In what can he lie down?” 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—it was the last possession. The modern idiom of “the shirt off his back” gets at the point being made here.
- Exodus 22:27 tn Heb “and it will be.”
- Exodus 22:28 tn The two verbs in this verse are synonyms: קָלַל (qalal) means “to treat lightly, curse,” and אָרַר (ʾarar) means “to curse.”
- Exodus 22:28 tn The word אֱלֹהִים (ʾelohim) is “gods” or “God.” 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).
- Exodus 22:29 tn The expressions are unusual. U. Cassuto renders them: “from the fullness of your harvest and from the outflow of your presses” (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.
- Exodus 22:31 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.
- Exodus 22:31 tn Or “by wild animals.”
Psalm 75
New International Version - UK
Psalm 75[a]
For the director of music. To the tune of ‘Do Not Destroy’. A psalm of Asaph. A song.
1 We praise you, God,
we praise you, for your Name is near;
people tell of your wonderful deeds.
2 You say, ‘I choose the appointed time;
it is I who judge with equity.
3 When the earth and all its people quake,
it is I who hold its pillars firm.[b]
4 To the arrogant I say, “Boast no more,”
and to the wicked, “Do not lift up your horns.[c]
5 Do not lift your horns against heaven;
do not speak so defiantly.”’
6 No one from the east or the west
or from the desert can exalt themselves.
7 It is God who judges:
he brings one down, he exalts another.
8 In the hand of the Lord is a cup
full of foaming wine mixed with spices;
he pours it out, and all the wicked of the earth
drink it down to its very dregs.
9 As for me, I will declare this for ever;
I will sing praise to the God of Jacob,
10 who says, ‘I will cut off the horns of all the wicked,
but the horns of the righteous shall be lifted up.’
Footnotes
- Psalm 75:1 In Hebrew texts 75:1-10 is numbered 75:2-11.
- Psalm 75:3 The Hebrew has Selah (a word of uncertain meaning) here.
- Psalm 75:4 Horns here symbolise strength; also in verses 5 and 10.
Psalm 75
New English Translation
Psalm 75[a]
For the music director, according to the al-tashcheth style;[b] a psalm of Asaph, a song.
75 We give thanks to you, O God. We give thanks.
You reveal your presence;[c]
people tell about your amazing deeds.
2 God says,[d]
“At the appointed times,[e]
I judge[f] fairly.
3 When the earth and all its inhabitants dissolve in fear,[g]
I make its pillars secure.”[h] (Selah)
4 [i] I say to the proud, “Do not be proud,”
and to the wicked, “Do not be so confident of victory.[j]
5 Do not be so certain you have won.[k]
Do not speak with your head held so high.[l]
6 For victory does not come from the east or west,
or from the wilderness.[m]
7 For God is the judge.[n]
He brings one down and exalts another.[o]
8 For the Lord holds in his hand a cup
full of foaming wine mixed with spices,[p]
and pours it out.[q]
Surely all the wicked of the earth
will slurp it up and drink it to its very last drop.”[r]
9 As for me, I will continually tell what you have done;[s]
I will sing praises to the God of Jacob.
10 God says,[t]
“I will bring down all the power of the wicked;
the godly will be victorious.”[u]
Footnotes
- Psalm 75:1 sn Psalm 75. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.
- Psalm 75:1 tn Heb “do not destroy.” 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 57-59.
- Psalm 75:1 tn Heb “and near [is] your name.”
- Psalm 75:2 tn The words “God says” are not in the Hebrew text, but are supplied in the translation to clarify that God speaks in vv. 2-3.
- Psalm 75:2 tn Heb “when I take an appointed time.”
- Psalm 75:2 tn Heb “I, [in] fairness, I judge.” 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, “I will judge.”
- Psalm 75:3 tn Heb “melt.”
- Psalm 75:3 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, “I will make its pillars secure.”
- Psalm 75:4 tn The identity of the speaker in vv. 4-6 is unclear. The present translation assumes that the psalmist, who also speaks in vv. 7-9 (where God/the Lord is spoken of in the third person) here addresses the proud and warns them of God’s judgment. The presence of כִּי (ki, “for”) at the beginning of both vv. 6-7 seems to indicate that vv. 4-9 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. 2-6 and v. 10 and to take only vv. 7-9 as the words of the psalmist. In this case one must interpret כִּי at the beginning of v. 7 in an asseverative or emphatic sense (“surely; indeed”).
- Psalm 75:4 tn Heb “do not lift up a horn.” 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 “exalt/lift up the horn” 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.
- Psalm 75:5 tn Heb “do not lift up on high your horn.”
- Psalm 75:5 tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).sn The image behind the language of vv. 4-5 is that of a powerful wild ox that confidently raises its head before its enemies.
- Psalm 75:6 tn Heb “for not from the east or from the west, and not from the wilderness of the mountains.” If one follows this reading the sentence is elliptical. One must supply “does help come,” or some comparable statement. However, it is possible to take הָרִים (harim) as a Hiphil infinitive from רוּם (rum), the same verb used in vv. 4-5 of “lifting up” a horn. In this case one may translate the form as “victory.” In this case the point is that victory does not come from alliances with other nations.
- Psalm 75:7 tn Or “judges.”
- Psalm 75:7 tn The imperfects here emphasize the generalizing nature of the statement.
- Psalm 75:8 tn Heb “for a cup [is] in the hand of the Lord, and wine foams, it is full of a spiced drink.” The noun מֶסֶךְ (mesekh) refers to a “mixture” of wine and spices.
- Psalm 75:8 tn Heb “and he pours out from this.”
- Psalm 75:8 tn Heb “surely its dregs they slurp up and drink, all the wicked of the earth.”sn 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 51:17-23; Hab 2:16.
- Psalm 75:9 tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.
- Psalm 75:10 tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.
- Psalm 75:10 tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).
Psalm 76
New International Version - UK
Psalm 76[a]
For the director of music. With stringed instruments. A psalm of Asaph. A song.
1 God is renowned in Judah;
in Israel his name is great.
2 His tent is in Salem,
his dwelling-place in Zion.
3 There he broke the flashing arrows,
the shields and the swords, the weapons of war.[b]
4 You are radiant with light,
more majestic than mountains rich with game.
5 The valiant lie plundered,
they sleep their last sleep;
not one of the warriors
can lift his hands.
6 At your rebuke, God of Jacob,
both horse and chariot lie still.
7 It is you alone who are to be feared.
Who can stand before you when you are angry?
8 From heaven you pronounced judgment,
and the land feared and was quiet –
9 when you, God, rose up to judge,
to save all the afflicted of the land.
10 Surely your wrath against mankind brings you praise,
and the survivors of your wrath are restrained.[c]
11 Make vows to the Lord your God and fulfil them;
let all the neighbouring lands
bring gifts to the One to be feared.
12 He breaks the spirit of rulers;
he is feared by the kings of the earth.
Footnotes
- Psalm 76:1 In Hebrew texts 76:1-12 is numbered 76:2-13.
- Psalm 76:3 The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 9.
- Psalm 76:10 Or Surely the wrath of mankind brings you praise, / and with the remainder of wrath you arm yourself
Psalm 76
New English Translation
Psalm 76[a]
For the music director, to be accompanied by stringed instruments; a psalm of Asaph, a song.
76 God has revealed himself in Judah;[b]
in Israel his reputation[c] is great.
2 He lives in Salem;[d]
he dwells in Zion.[e]
3 There he shattered the arrows,[f]
the shield, the sword, and the rest of the weapons of war.[g] (Selah)
4 You shine brightly and reveal your majesty,
as you descend from the hills where you killed your prey.[h]
5 The bravehearted[i] were plundered;[j]
they “fell asleep.”[k]
All the warriors were helpless.[l]
6 At the sound of your battle cry,[m] O God of Jacob,
both rider[n] and horse “fell asleep.”[o]
7 You are awesome! Yes, you!
Who can withstand your intense anger?[p]
8 From heaven you announced what their punishment would be.[q]
The earth[r] was afraid and silent
9 when God arose to execute judgment,
and to deliver all the oppressed of the earth. (Selah)
10 Certainly[s] your angry judgment upon men will bring you praise;[t]
you reveal your anger in full measure.[u]
11 Make vows to the Lord your God and repay them.
Let all those who surround him[v] bring tribute to the awesome one.
12 He humbles princes;[w]
the kings of the earth regard him as awesome.[x]
Footnotes
- Psalm 76:1 sn Psalm 76. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.
- Psalm 76:1 tn Or “God is known in Judah.”
- Psalm 76:1 tn Heb “name,” which here stands metonymically for God’s reputation.
- Psalm 76:2 sn Salem is a shorter name for Jerusalem (see Gen 14:18).
- Psalm 76:2 tn Heb “and his place of refuge is in Salem, and his lair in Zion.” God may be likened here to a lion (see v. 4).
- Psalm 76:3 tn Heb “flames of the bow,” i.e., arrows.
- Psalm 76:3 tn Heb “shield and sword and battle.” “Battle” 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 36-37).
- Psalm 76:4 tn Heb “radiant [are] you, majestic from the hills of prey.” God is depicted as a victorious king and as a lion that has killed its victims.
- Psalm 76:5 tn Heb “strong of heart.” 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).
- Psalm 76:5 tn The verb is a rare Aramaized form of the Hitpolel (see GKC 149 §54.a, n. 2); the root is שָׁלַל (shalal, “to plunder”).
- Psalm 76:5 tn Heb “they slept [in] their sleep.” “Sleep” here refers to the “sleep” of death. A number of modern translations take the phrase to refer to something less than death, however: NASB “cast into a deep sleep”; NEB “fall senseless”; NIV “lie still”; NRSV “lay stunned.”
- Psalm 76:5 tn Heb “and all the men of strength did not find their hands.”
- Psalm 76:6 tn Heb “from your shout.” The noun is derived from the Hebrew verb גָּעַר (gaʿar), which is often understood to mean “rebuke.” 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’s 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.
- Psalm 76:6 tn Or “chariot,” but even so the term is metonymic for the charioteer.
- Psalm 76:6 tn Heb “he fell asleep, and [the] chariot and [the] horse.” Once again (see v. 5) “sleep” refers here to the “sleep” of death.
- Psalm 76:7 tc Heb “and who can stand before you from the time of your anger?” The Hebrew expression מֵאָז (meʾaz, “from the time of”) is better emended to מֵאֹז (meʾoz, “from [i.e., “because of”] the strength of your anger”; see Ps 90:11).
- Psalm 76:8 tn Heb “a [legal] decision,” or “sentence.”
- Psalm 76:8 tn “The earth” stands here by metonymy for its inhabitants.
- Psalm 76:10 tn Or “for.”
- Psalm 76:10 tn Heb “the anger of men will praise you.” This could mean that men’s 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’s anger is in view here (see v. 7) and that “men” is an objective genitive. God’s angry judgment against men brings him praise because it reveals his power and majesty (see vv. 1-4).
- Psalm 76:10 tn Heb “the rest of anger you put on.” 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.
- Psalm 76:11 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
- Psalm 76:12 tn Heb “he reduces the spirit of princes.” According to HALOT 148 s.v. II בצר, the Hebrew verb בָּצַר (batsar) is here a hapax legomenon meaning “reduce, humble.” The statement is generalizing, with the imperfect tense highlighting God’s typical behavior.
- Psalm 76:12 tn Heb “[he is] awesome to the kings of the earth.”
Mark 8
New International Version - UK
Jesus feeds the four thousand
8 During those days another large crowd gathered. Since they had nothing to eat, Jesus called his disciples to him and said, 2 ‘I have compassion for these people; they have already been with me three days and have nothing to eat. 3 If I send them home hungry, they will collapse on the way, because some of them have come a long distance.’
4 His disciples answered, ‘But where in this remote place can anyone get enough bread to feed them?’
5 ‘How many loaves do you have?’ Jesus asked.
‘Seven,’ they replied.
6 He told the crowd to sit down on the ground. When he had taken the seven loaves and given thanks, he broke them and gave them to his disciples to distribute to the people, and they did so. 7 They had a few small fish as well; he gave thanks for them also and told the disciples to distribute them. 8 The people ate and were satisfied. Afterwards the disciples picked up seven basketfuls of broken pieces that were left over. 9 About four thousand were present. After he had sent them away, 10 he got into the boat with his disciples and went to the region of Dalmanutha.
11 The Pharisees came and began to question Jesus. To test him, they asked him for a sign from heaven. 12 He sighed deeply and said, ‘Why does this generation ask for a sign? Truly I tell you, no sign will be given to it.’ 13 Then he left them, got back into the boat and crossed to the other side.
The yeast of the Pharisees and Herod
14 The disciples had forgotten to bring bread, except for one loaf they had with them in the boat. 15 ‘Be careful,’ Jesus warned them. ‘Watch out for the yeast of the Pharisees and that of Herod.’
16 They discussed this with one another and said, ‘It is because we have no bread.’
17 Aware of their discussion, Jesus asked them: ‘Why are you talking about having no bread? Do you still not see or understand? Are your hearts hardened? 18 Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? 19 When I broke the five loaves for the five thousand, how many basketfuls of pieces did you pick up?’
‘Twelve,’ they replied.
20 ‘And when I broke the seven loaves for the four thousand, how many basketfuls of pieces did you pick up?’
They answered, ‘Seven.’
21 He said to them, ‘Do you still not understand?’
Jesus heals a blind man at Bethsaida
22 They came to Bethsaida, and some people brought a blind man and begged Jesus to touch him. 23 He took the blind man by the hand and led him outside the village. When he had spat on the man’s eyes and put his hands on him, Jesus asked, ‘Do you see anything?’
24 He looked up and said, ‘I see people; they look like trees walking around.’
25 Once more Jesus put his hands on the man’s eyes. Then his eyes were opened, his sight was restored, and he saw everything clearly. 26 Jesus sent him home, saying, ‘Don’t even go into[a] the village.’
Peter declares that Jesus is the Messiah
27 Jesus and his disciples went on to the villages around Caesarea Philippi. On the way he asked them, ‘Who do people say I am?’
28 They replied, ‘Some say John the Baptist; others say Elijah; and still others, one of the prophets.’
29 ‘But what about you?’ he asked. ‘Who do you say I am?’
Peter answered, ‘You are the Messiah.’
30 Jesus warned them not to tell anyone about him.
Jesus predicts his death
31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and that he must be killed and after three days rise again. 32 He spoke plainly about this, and Peter took him aside and began to rebuke him.
33 But when Jesus turned and looked at his disciples, he rebuked Peter. ‘Get behind me, Satan!’ he said. ‘You do not have in mind the concerns of God, but merely human concerns.’
The way of the cross
34 Then he called the crowd to him along with his disciples and said: ‘Whoever wants to be my disciple must deny themselves and take up their cross and follow me. 35 For whoever wants to save their life[b] will lose it, but whoever loses their life for me and for the gospel will save it. 36 What good is it for someone to gain the whole world, yet forfeit their soul? 37 Or what can anyone give in exchange for their soul? 38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of them when he comes in his Father’s glory with the holy angels.’
Mark 8
New English Translation
The Feeding of the Four Thousand
8 In those days there was another large crowd with nothing to eat. So[a] Jesus[b] called his disciples and said to them, 2 “I have compassion on the crowd, because they have already been here with me three days, and they have nothing to eat. 3 If I send them home hungry, they will faint on the way, and some of them have come from a great distance.” 4 His disciples answered him, “Where can someone get enough bread in this desolate place to satisfy these people?” 5 He asked them, “How many loaves do you have?” They replied, “Seven.” 6 Then[c] 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[d] they served the crowd. 7 They also had a few small fish. After giving thanks for these, he told them to serve these as well. 8 Everyone[e] ate and was satisfied, and they picked up the broken pieces left over, seven baskets full. 9 There were about 4,000[f] who ate.[g] Then he dismissed them.[h] 10 Immediately he got into a boat[i] with his disciples and went to the district of Dalmanutha.[j]
The Demand for a Sign
11 Then the Pharisees[k] came and began to argue with Jesus, asking for[l] a sign from heaven[m] to test him. 12 Sighing deeply in his spirit he said, “Why does this generation look for a sign? I tell you the truth,[n] no sign will be given to this generation.” 13 Then[o] he left them, got back into the boat, and went to the other side.
The Yeast of the Pharisees and Herod
14 Now[p] they had forgotten to take bread, except for one loaf they had with them in the boat. 15 And Jesus[q] ordered them,[r] “Watch out! Beware of the yeast of the Pharisees[s] and the yeast of Herod!” 16 So they began to discuss with one another about having no bread.[t] 17 When he learned of this,[u] Jesus said to them, “Why are you arguing[v] about having no bread? Do you still not see or understand? Have your hearts been hardened? 18 Though you have eyes, don’t you see? And though you have ears, can’t you hear?[w] Don’t you remember? 19 When I broke the five loaves for the 5,000, how many baskets full of pieces did you pick up?” They replied, “Twelve.” 20 “When I broke the seven loaves for the 4,000, how many baskets full of pieces did you pick up?” They replied,[x] “Seven.” 21 Then[y] he said to them, “Do you still not understand?”[z]
A Two-stage Healing
22 Then[aa] they came to Bethsaida. They brought a blind man to Jesus[ab] and asked him to touch him. 23 He took the blind man by the hand and brought him outside of the village. Then[ac] he spit on his eyes, placed his hands on his eyes[ad] and asked, “Do you see anything?” 24 Regaining his sight[ae] he said, “I see people, but they look like trees walking.” 25 Then Jesus[af] placed his hands on the man’s[ag] eyes again. And he opened his eyes,[ah] his sight was restored, and he saw everything clearly. 26 Jesus[ai] sent him home, saying, “Do not even go into the village.”[aj]
Peter’s Confession
27 Then Jesus and his disciples went to the villages of Caesarea Philippi. On the way he asked his disciples,[ak] “Who do people say that I am?” 28 They said,[al] “John the Baptist, others say Elijah,[am] and still others, one of the prophets.” 29 He asked them, “But who do you say that I am?” Peter answered him,[an] “You are the Christ.”[ao] 30 Then[ap] he warned them not to tell anyone about him.[aq]
First Prediction of Jesus’ Death and Resurrection
31 Then[ar] Jesus[as] began to teach them that the Son of Man must suffer[at] many things and be rejected by the elders, chief priests, and experts in the law,[au] and be killed, and after three days rise again. 32 He spoke openly about this. So[av] Peter took him aside and began to rebuke him. 33 But after turning and looking at his disciples, he rebuked Peter and said, “Get behind me, Satan. You are not setting your mind on God’s interests, but on man’s.”[aw]
Following Jesus
34 Then[ax] Jesus[ay] called the crowd, along with his disciples, and said to them, “If anyone wants to become my follower,[az] he must deny[ba] himself, take up his cross,[bb] and follow me. 35 For whoever wants to save his life[bc] will lose it,[bd] but whoever loses his life because of me and because of the gospel[be] will save it. 36 For what benefit is it for a person[bf] to gain the whole world, yet[bg] forfeit his life? 37 What can a person give in exchange for his life? 38 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[bh] when he comes in the glory of his Father with the holy angels.”
Footnotes
- Mark 8:1 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
- Mark 8:1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:6 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 8:6 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
- Mark 8:8 tn Grk “They.”
- Mark 8:9 sn The parallel in Matt 15:32-39 notes that the 4,000 were only men, a point not made explicit in Mark.
- Mark 8:9 tn The words “who ate” are not in the Greek text but have been supplied for clarity.
- Mark 8:9 sn Mark 8:1-10. Many commentators, on the basis of similarities between this account of the feeding of the multitude (8:1-10) and that in 6:30-44, 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 8:18-20 settles the issue; this passage represents another very similar incident to that recorded in 6:30-44.
- Mark 8:10 sn See the note at Mark 1:19 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
- Mark 8:10 sn The exact location of Dalmanutha is uncertain. It is mentioned nowhere else in the NT. The parallel passage in Matt 15:39 reads either “Magdala” (which is on the western shore of the Sea of Galilee) or “Magadan” (which is the better attested reading but is otherwise unknown). A small anchorage north of Magdala and west of Capernaum investigated in 1970 during a period of low lake levels in the Sea of Galilee has been suggested as the possible location of Dalmanutha (M. Nun, “Ancient Anchorages and Harbors in the Sea of Galilee,” Nature and Land 5 (1971): 212-19) but there is no scholarly consensus.
- Mark 8:11 sn See the note on Pharisees in 2:16.
- Mark 8:11 tn Grk “seeking from him.” The participle ζητοῦντες (zētountes) shows the means by which the Pharisees argued with Jesus.
- Mark 8:11 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.
- Mark 8:12 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 8:13 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 8:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
- Mark 8:15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:15 tn Grk “was giving them orders, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
- Mark 8:15 sn See the note on Pharisees in 2:16.
- Mark 8:16 tn Grk “And they were discussing with one another that they had no bread.”
- Mark 8:17 tn Or “becoming aware of it.”
- Mark 8:17 tn Or “discussing.”
- Mark 8:18 tn Grk “do you not hear?”
- Mark 8:20 tc ‡ A difficult textual problem is found here, involving three different variants: καὶ λέγουσιν (kai legousin) is found in א; οἱ δὲ εἶπον (hoi de eipon) is the reading of P45 A D W Θ ƒ1,13 33 M it; and καὶ λέγουσιν αὐτῷ (kai legousin autō) is supported by B C L (Δ 579 892). The first two variants would not be translated differently; the third reading, however, would add “to him” after “they replied.” 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: καὶ λέγουσιν vs. οἱ δὲ εἶπον and αὐτῷ vs. omission of the word. In this second arrangement of the problem, the reading without the pronoun has slightly stronger support (P45 א A D W Θ ƒ1,13 33 M it). Internally, Mark never elsewhere uses the form εἶπον for the third person plural indicative form of this verb (it is always εἶπαν [eipan]). And although only one other time in Mark is the object lacking after λέγουσιν (6:38), it is a similar context (viz., the disciples’ response before Jesus feeds the 5000). Very tentatively, the reading that is followed here is καὶ λέγουσιν. NA28 puts αὐτῷ in brackets, indicating some doubt as to its authenticity.
- Mark 8:21 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence in the narrative.
- Mark 8:21 sn Do you still not understand? The disciples in Mark’s 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. 6:51-52; 7:17-19; 8:1-10, 14-21, 27-30, 33; 9:5, 10, 33; 10:28, 35-45; 14:19, 29-31, 32-37, 50, 66-72).
- Mark 8:22 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 8:22 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:23 tn Grk “village, and.” Here καί (kai) has been translated as “then” 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.
- Mark 8:23 tn Grk “on him,” but the word πάλιν in v. 25 implies that Jesus touched the man’s eyes at this point.
- Mark 8:24 tn The verb ἀναβλέπω, though normally meaning “look up,” when used in conjunction with blindness means “regain sight.”
- Mark 8:25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:25 tn Grk “his”; the referent (the blind man) has been specified in the translation for clarity.
- Mark 8:25 tn Or “he looked intently”; or “he stared with eyes wide open” (BDAG 226 s.v. διαβλέπω 1).
- Mark 8:26 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:26 tc Codex Bezae (D) replaces “Do not even go into the village” with “Go to your house, and do not tell anyone, not even in the village.” Other mss with some minor variations (Θ ƒ13 28 565 2542) expand on this prohibition to read “Go to your house, and if you go into the village, do not tell anyone.” There are several other variants here as well. While these expansions are not part of Mark’s original text, they do accurately reflect the sense of Jesus’ prohibition.
- Mark 8:27 tn Grk “he asked his disciples, saying to them.” The phrase λέγων αὐτοῖς (legōn autois) is redundant in contemporary English and has not been translated.
- Mark 8:28 tn Grk “And they said to him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.
- Mark 8:28 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.
- Mark 8:29 tn Grk “Answering, Peter said to him.” This is redundant in contemporary English and has been simplified to “Peter answered him.”
- Mark 8:29 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). 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’ last name.
- Mark 8:30 tn Here καί (kai) has been translated as “Then” to indicate the conclusion of the episode.
- Mark 8:30 sn Mark 8:27-10:52. The entire section 8:27-10:52 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’ 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’ teaching on the nature of his death and what genuine discipleship is all about: (1) denying oneself (8:34-38); (2) humility and serving (9:33-37); (3) suffering, humble service, and not lording it over people (10:35-45). For further discussion of the structure of the passage, see W. L. Lane, Mark (NICNT), 292-94.
- Mark 8:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 8:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:31 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.
- Mark 8:31 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 8:32 tn Here καί (kai) has been translated as “So” to indicate Peter’s rebuke is in response to Jesus’ teaching about the suffering of the Son of Man.
- Mark 8:33 tn Grk “people’s.”
- Mark 8:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 8:34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 8:34 tn Grk “to follow after me.”
- Mark 8:34 tn This translation better expresses the force of the Greek third person imperative than the traditional “let him deny,” which could be understood as merely permissive.
- Mark 8:34 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.
- Mark 8:35 tn Grk “soul” (throughout vv. 35-37). The Greek ψυχή (psuchē) has many different meanings depending on the context. The two primary meanings here are the earthly life (animate life, sometimes called “physical life”) and the inner life (the life that transcends the earthly life, sometimes called “the soul”). The fact that the Greek term can have both meanings creates in this verse both a paradox and a wordplay. The desire to preserve both aspects of ψυχή (psuchē) for oneself creates the tension here (cf. BDAG 1099 s.v. 1.a; 2.d,e). Translation of the Greek term ψυχή (psuchē) presents a particularly difficult problem in this verse. Most English versions since the KJV have translated the term “life.” This preserves the paradox of finding one’s “life” (in the sense of earthly life) while at the same time really losing it (in the sense of “soul” or transcendent inner life) and vice versa, but at the same time it obscures the wordplay that results from the same Greek word having multiple meanings. To translate as “soul,” however, gives the modern English reader the impression of the immortal soul at the expense of the earthly life. On the whole it is probably best to use the translation “life” and retain the paradox at the expense of the wordplay.
- Mark 8:35 sn The Greek word translated life can refer to both earthly, physical life and inner, transcendent life (one’s “soul”). In the context, if a person is not willing to suffer the world’s rejection and persecution in order to follow Jesus but instead seeks to retain his physical life, then that person will lose both physical life and inner, transcendent life (at the judgment). On the other hand, the one who willingly gives up earthly, physical life to follow Jesus (“loses his life because of me and because of the gospel”) will ultimately find one’s “soul” (note that the parallel in John’s Gospel speaks of “guarding one’s ‘soul’ for eternal life” (John 12:25).
- Mark 8:35 tn Or “for my sake and for the gospel.” The traditional rendering “for my sake” can be understood in the sense of “for my benefit,” but the Greek term ἕνεκα (heneka) indicates the cause or reason for something (BDAG 334 s.v. 1). Here the phrase “because of” was repeated before “the gospel” for clarity and for stylistic reasons.
- Mark 8:36 tn Grk “a man,” but ἄνθρωπος (anthrōpos) is used in a generic sense here to refer to both men and women.
- Mark 8:36 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
- Mark 8:38 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.
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