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1 Chronicles 10 New English Translation (NET Bible)

Saul’s Death

10 Now the Philistines fought against Israel. The Israelites fled before the Philistines and many of them fell dead on Mount Gilboa. The Philistines stayed right on the heels of[a] Saul and his sons. They[b] struck down Saul’s sons Jonathan, Abinadab, and Malki-Shua. The battle was thick[c] around Saul; the archers spotted him and wounded him.[d] Saul told his armor-bearer, “Draw your sword and stab me with it. Otherwise these uncircumcised people will come and torture me.”[e] But his armor-bearer refused to do it, because he was very afraid. So Saul took the sword and fell on it. When his armor-bearer saw that Saul was dead, he also fell on his sword and died. So Saul and his three sons died; his whole household[f] died together. When all the Israelites who were in the valley saw that the army[g] had fled and that Saul and his sons were dead, they abandoned their cities and fled. The Philistines came and occupied them.

The next day, when the Philistines came to strip loot from the corpses, they discovered Saul and his sons lying dead on Mount Gilboa. 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. 10 They placed his armor in the temple of their gods[h] and hung his head in the temple of Dagon. 11 When all the residents of Jabesh Gilead heard about everything the Philistines had done to Saul, 12 all the warriors went and recovered the bodies of Saul and his sons[i] and brought them to Jabesh. They buried their remains[j] under the oak tree in Jabesh and fasted for seven days.

13 So Saul died because he was unfaithful to the Lord and did not obey the Lord’s instructions; he even tried to conjure up underworld spirits.[k] 14 He did not seek the Lord’s guidance, so the Lord[l] killed him and transferred the kingdom to David son of Jesse.


  1. 1 Chronicles 10:2 tn Heb “stuck close after.”
  2. 1 Chronicles 10:2 tn Heb “the Philistines.” The translation has substituted the pronoun “they” to avoid redundancy.
  3. 1 Chronicles 10:3 tn Heb “heavy.”
  4. 1 Chronicles 10:3 tn Heb “and they found him, the ones who shoot with the bow, and he was in pain from the ones shooting.”
  5. 1 Chronicles 10:4 tn Heb “so these uncircumcised ones might not come and abuse me.”
  6. 1 Chronicles 10:6 tn Heb “all his house.” This is probably to be understood as a general summary statement. It could include other males in Saul’s 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, “bringing his dynasty to an end,”) even here there is an exception, since one of Saul’s sons, Eshbaal (or “Ishbosheth” 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 4:5-6). The tribe of Judah never acknowledged Ishbosheth as king; instead they followed David (2 Sam 2:10).
  7. 1 Chronicles 10:7 tn Heb “they”; the referent (the army) has been specified in the translation for clarity.
  8. 1 Chronicles 10:10 tn Or “god.” The Hebrew term may be translated as singular or plural depending on the context.
  9. 1 Chronicles 10:12 tn Heb “arose and carried away the corpse of Saul and the corpses of his sons.”
  10. 1 Chronicles 10:12 tn Heb “their bones.”
  11. 1 Chronicles 10:13 tn Heb “and Saul died in his unfaithfulness by which he acted unfaithfully against the Lord, concerning the Lord’s message which he did not keep, also to inquire of a medium to seek [an oracle].” The LXX adds “and the prophet Samuel answered him.” The text alludes to the incident recorded in 1 Sam 28.
  12. 1 Chronicles 10:14 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Psalm 39 New English Translation (NET Bible)

Psalm 39[a]

For the music director, Jeduthun; a psalm of David.

39 I decided,[b] “I will watch what I say
and make sure I do not sin with my tongue.[c]
I will put a muzzle over my mouth
while in the presence of an evil person.”[d]
I was stone silent;[e]
I held back the urge to speak.[f]
My frustration grew;[g]
my anxiety intensified.[h]
As I thought about it, I became impatient.[i]
Finally I spoke these words:[j]
“O Lord, help me understand my mortality
and the brevity of life.[k]
Let me realize how quickly my life will pass.[l]
Look, you make my days short-lived,[m]
and my life span is nothing from your perspective.[n]
Surely all people, even those who seem secure, are nothing but vapor.[o] (Selah)
Surely people go through life as mere ghosts.[p]
Surely they accumulate worthless wealth
without knowing who will eventually haul it away.”[q]
But now, O Lord, upon what am I relying?
You are my only hope![r]
Deliver me from all my sins of rebellion.
Do not make me the object of fools’ insults.
I am silent and cannot open my mouth
because of what you have done.[s]
10 Please stop wounding me.[t]
You have almost beaten me to death.[u]
11 You severely discipline people for their sins;[v]
like a moth you slowly devour their strength.[w]
Surely all people are a mere vapor. (Selah)
12 Hear my prayer, O Lord.
Listen to my cry for help.
Do not ignore my sobbing.[x]
For I am a resident foreigner with you,
a temporary settler,[y] just as all my ancestors were.
13 Turn your angry gaze away from me, so I can be happy
before I pass away.[z]


  1. Psalm 39:1 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.
  2. Psalm 39:1 tn Heb “I said.”
  3. Psalm 39:1 tn Heb “I will watch my ways, from sinning with my tongue.”
  4. Psalm 39:1 sn The psalmist wanted to voice a lament to the Lord (see vv. 4-6), but he hesitated to do so in the presence of evil people, 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.
  5. Psalm 39:2 tn Heb “I was mute [with] silence.”
  6. Psalm 39:2 tn Heb “I was quiet from good.” 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.
  7. Psalm 39:2 tn Heb “and my pain was stirred up.” Emotional pain is in view here.
  8. Psalm 39:3 tn Heb “my heart was hot within me.”
  9. Psalm 39:3 tn Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
  10. Psalm 39:3 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
  11. Psalm 39:4 tn Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”
  12. Psalm 39:4 tn Heb “Let me know how transient I am.”
  13. Psalm 39:5 tn Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1-50 (WBC), 309.
  14. Psalm 39:5 tn Heb “is like nothing before you.”
  15. Psalm 39:5 tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”
  16. Psalm 39:6 tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.sn People go through life (Heb “man walks about”). “Walking” 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.
  17. Psalm 39:6 tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemayun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevle hamon, “vain things of wealth”). The present translation follows this emendation.
  18. Psalm 39:7 tn Heb “my hope, for you it [is].”
  19. Psalm 39:9 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).
  20. Psalm 39:10 tn Heb “remove from upon me your wound.”
  21. Psalm 39:10 tn Heb “from the hostility of your hand I have come to an end.”
  22. Psalm 39:11 tn “with punishments on account of sin you discipline a man.”
  23. Psalm 39:11 tc Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew mss.
  24. Psalm 39:12 tn Heb “do not be deaf to my tears.”
  25. Psalm 39:12 tn The Hebrew terms גֵּר (ger, “resident foreigner”) and תּוֹשָׁב (toshav, “resident/dweller”) have similar meanings. They are not used here with the technical distinctions of most references in Mosaic Law. Ps 39:12 takes up this language from Lev 25:23 where the terms emphasize that Israel would be a guest on God’s land. They were attached to the Lord’s household; they did not own the land. The Psalmist identifies himself with this privileged yet dependent position. Abraham also refers to himself by these terms in Gen 23:4.
  26. Psalm 39:13 tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hashaʿ) is uncertain. It could be from the root שָׁעָע (shaʿaʿ, “smear over”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (shaʿah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (sheʿeh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Mark 7 New English Translation (NET Bible)

Breaking Human Traditions

Now[a] the Pharisees[b] and some of the experts in the law[c] who came from Jerusalem gathered around him. And they saw that some of Jesus’ disciples[d] ate their bread with unclean hands, that is, unwashed. (For the Pharisees and all the Jews do not eat unless they perform a ritual washing,[e] holding fast to the tradition of the elders. And when they come from the marketplace,[f] they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches.[g])[h] The Pharisees and the experts in the law asked him, “Why do your disciples not live according to the tradition of the elders, but eat[i] with unwashed hands?” He said to them, “Isaiah prophesied correctly about you hypocrites, as it is written:

This people honors me with their lips,
but their heart[j] is far from me.
They worship me in vain,
teaching as doctrine the commandments of men.’[k]

Having no regard[l] for the command of God, you hold fast to human tradition.”[m] He also said to them, “You neatly reject the commandment of God in order to set up[n] your tradition. 10 For Moses said, ‘Honor your father and your mother,’[o] and, ‘Whoever insults his father or mother must be put to death.’[p] 11 But you say that if anyone tells his father or mother, ‘Whatever help you would have received from me is corban[q] (that is, a gift for God), 12 then you no longer permit him to do anything for his father or mother. 13 Thus you nullify[r] the word of God by your tradition that you have handed down. And you do many things like this.”

14 Then[s] he called the crowd again and said to them, “Listen to me, everyone, and understand. 15 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.”[t]

17 Now[u] when Jesus[v] had left the crowd and entered the house, his disciples asked him about the parable. 18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 19 For it does not enter his heart but his stomach, and then goes out into the sewer.”[w] (This means all foods are clean.)[x] 20 He said, “What comes out of a person defiles him. 21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 23 All these evils come from within and defile a person.”

A Syrophoenician Woman’s Faith

24 After Jesus[y] left there, he went to the region of Tyre.[z] When he went into a house, he did not want anyone to know, but[aa] he was not able to escape notice. 25 Instead, a woman whose young daughter had an unclean spirit[ab] immediately heard about him and came and fell at his feet. 26 The woman was a Greek, of Syrophoenician origin. She[ac] asked him to cast the demon out of her daughter. 27 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.”[ad] 28 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 29 Then[ae] he said to her, “Because you said this, you may go. The demon has left your daughter.” 30 She went home and found the child lying on the bed, and the demon gone.

Healing a Deaf Mute

31 Then[af] Jesus[ag] went out again from the region of Tyre and came through Sidon to the Sea of Galilee in the region of the Decapolis.[ah] 32 They brought to him a deaf man who had difficulty speaking, and they asked him to place his hands on him. 33 After Jesus[ai] took him aside privately, away from the crowd, he put his fingers in the man’s[aj] ears, and after spitting, he touched his tongue.[ak] 34 Then[al] he looked up to heaven and said with a sigh, “Ephphatha” (that is, “Be opened”).[am] 35 And immediately the man’s[an] ears were opened, his tongue loosened, and he spoke plainly. 36 Jesus ordered them not to tell anyone. But as much as he ordered them not to do this, they proclaimed it all the more.[ao] 37 People were completely astounded and said, “He has done everything well. He even makes the deaf hear and the mute speak.”


  1. Mark 7:1 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Mark 7:1 sn See the note on Pharisees in 2:16.
  3. Mark 7:1 tn Or “and some of the scribes.” See the note on the phrase “experts in the law” in 1:22.
  4. Mark 7:2 tn Grk “his disciples.”
  5. Mark 7:3 tn Grk “except they wash the hands with a fist,” a ceremonial washing (though the actual method is uncertain).
  6. Mark 7:4 sn See the note on marketplaces in Mark 6:56.
  7. Mark 7:4 tc Several significant witnesses (P45vid א B L Δ 28*) lack “and dining couches” (καὶ κλινῶν, kai klinōn), while the majority of mss (A D W Θ ƒ1,13 33 M 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 καὶ κλινῶν as authentic: (1) Although the addition of κλινῶν 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 κλίνη (klinē) 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 κλίνη in Mark 7:4, in keeping with the other terms used here, refers to a dining couch (cf. BDAG 549 s.v. κλίνη 2). Thus, it is difficult to see καὶ κλινῶν as a motivated reading. (2) κλίνη, 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 καὶ κλινῶν in the text.
  8. Mark 7:4 sn Verses 3-4 represent parenthetical remarks by the author, giving background information.
  9. Mark 7:5 tn Grk “eat bread.”
  10. Mark 7:6 tn The term “heart” is a collective singular in the Greek text.
  11. Mark 7:7 sn A quotation from Isa 29:13.
  12. Mark 7:8 tn Grk “Having left the command.”
  13. Mark 7:8 tc The majority of mss, mostly Byzantine ([A] ƒ13 33 M), have at the end of v. 8 material that seems to have come from v. 4 and v. 13: “the washing of pots and cups, and you do many other similar things.” A slight variation on the wording occurs at the very beginning of v. 8 in mostly Western witnesses (D Θ 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 significant witnesses (P45 א B L W Δ 0274 ƒ1 co), lacked this material also strongly suggests that the longer reading is secondary.
  14. Mark 7:9 tc The translation here follows the reading στήσητε (stēsēte, “set up”) found in D W Θ ƒ1 28 565 2542 it sys,p Cyp. The majority of mss here read τηρήσητε (tērēsete; א A L ƒ13 33 M co) or τηρῆτε (tērēte; B), both translated “keep.” It is hard to know which reading is best: On the one hand, τηρήσητε/τηρῆτε has much stronger external support, but στήσητε is a more difficult reading. What makes “keep” 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 “commandment of God” to change the text toward “keep” (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 “set up.” Also, the more natural opposite of “reject” (ἀθεῖτε [atheite], literally “you set aside”) is “set up.” However, the Western reading may have been influenced by Exod 6:4 or Heb 10:9, but this likelihood seems remote. Thus, “set up” is more likely to be the earlier reading here.
  15. Mark 7:10 sn A quotation from Exod 20:12; Deut 5:16.
  16. Mark 7:10 sn A quotation from Exod 21:17; Lev 20:9.
  17. Mark 7:11 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’s parents (v. 10).
  18. Mark 7:13 tn Grk “nullifying.” This participle shows the results of the Pharisees’ command.
  19. Mark 7:14 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  20. Mark 7:15 tc Most later mss add 7:16 “Let anyone with ears to hear, listen.” This verse is included in A D W Θ ƒ1,13 33 M latt sy, but is lacking in significant Alexandrian mss and a few others (א B L Δ* 0274 28). 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 NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  21. Mark 7:17 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  22. Mark 7:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  23. Mark 7:19 tn Or “into the latrine.”
  24. Mark 7:19 sn This is a parenthetical note by the author.
  25. Mark 7:24 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  26. Mark 7:24 tc Most mss, including early and significant witnesses (א A B ƒ1,13 33 M lat), have here καὶ Σιδῶνος (kai Sidōnos, “and Sidon”). The Western text, as well as several other significant mss (D L W Δ Θ 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.
  27. Mark 7:24 tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  28. Mark 7:25 sn Unclean spirit refers to an evil spirit.
  29. Mark 7:26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  30. Mark 7:27 tn Or “lap dogs, house dogs,” 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 κυνάριον (kunarion) simply means “dog.”sn 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’ ministry. The woman’s 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.
  31. Mark 7:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  32. Mark 7:31 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  33. Mark 7:31 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  34. Mark 7:31 sn The Decapolis refers to a group of towns (originally consisting of ten; the Greek name literally means “ten towns”) whose region (except for Scythopolis) lay on the east side of the Jordan River. Although frequently seen as a league of independent city states organized by the Roman general Pompey, contemporary sources do not support such a view. Rather their unity came from their Greek (Hellenistic) culture and religions, which set them apart from surrounding areas.
  35. Mark 7:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  36. Mark 7:33 tn Grk “his”; the referent (the deaf man) has been specified in the translation for clarity.
  37. Mark 7:33 sn After spitting, he touched his tongue. It was not uncommon in Judaism of the day to associate curative powers with a person’s saliva. The scene as a whole reflects Jesus’ willingness to get close to people and have physical contact with them where appropriate. See W. L. Lane, Mark (NICNT), 267 n. 78.
  38. Mark 7:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  39. Mark 7:34 sn The author’s parenthetical note gives the meaning of the Aramaic word Ephphatha.
  40. Mark 7:35 tn Grk “his”; the referent (the man who had been a deaf mute) has been specified in the translation for clarity.
  41. Mark 7:36 tn Grk “but as much as he ordered them, these rather so much more proclaimed.” 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 (“ordered them not to do this”), and the pronoun “it” has been supplied after “proclaimed.”
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.


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