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1 Samuel 17
New English Translation

David Kills Goliath

17 [a] The Philistines gathered their troops[b] for battle. They assembled at Socoh in Judah. They camped in Ephes Dammim, between Socoh and Azekah. 2 Saul and the Israelite army[c] assembled and camped in the valley of Elah, where they arranged their battle lines to fight against[d] the Philistines. 3 The Philistines were standing on one hill, and the Israelites[e] on another hill, with the valley between them.

4 Then a champion[f] came out from the camp of the Philistines. His name was Goliath; he was from Gath. He was close to seven feet tall.[g] 5 He had a bronze helmet on his head and was wearing scale body armor. The weight of his bronze body armor was 5,000 shekels.[h] 6 He had bronze shin guards[i] on his legs, and a bronze javelin was slung over his shoulders. 7 The shaft[j] of his spear was like a weaver’s beam, and the iron point of his spear weighed 600 shekels.[k] His shield bearer was walking before him.

8 Goliath[l] stood and called to Israel’s troops,[m] “Why do you come out to prepare for battle? Am I not the Philistine, and are you not the servants of Saul? Choose[n] for yourselves a man so he may come down[o] to me! 9 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.” 10 Then the Philistine said, “I defy Israel’s troops this day! Give me a man so we can fight[p] each other!” 11 When Saul and all the Israelites[q] heard these words of the Philistine, they were upset and very afraid.

12 [r] Now David was the son of an Ephrathite named Jesse from Bethlehem in Judah. He had eight sons, and in Saul’s days he was old and well advanced in years.[s] 13 Jesse’s three oldest sons had followed Saul to war. The names of the[t] three sons who went to war were Eliab, his firstborn, Abinadab, the second oldest; and Shammah, the third oldest. 14 Now David was the youngest. While the three oldest sons followed Saul, 15 David was going back and forth[u] from Saul in order to care for his father’s sheep in Bethlehem.

16 Meanwhile for forty days the Philistine approached every morning and evening and took his position. 17 Jesse said to his son David, “Take your brothers this ephah of roasted grain and these ten loaves of bread; go quickly[v] to the camp to your brothers. 18 Also take these ten portions of cheese to their commanding officer.[w] Find out how your brothers are doing[x] and bring back their pledge that they received the goods.[y] 19 They are with Saul and the whole Israelite army[z] in the valley of Elah, fighting with the Philistines.”

20 So David got up early in the morning and entrusted the flock to someone else who would watch over it.[aa] After loading up, he went just as Jesse had instructed him. He arrived at the camp[ab] as the army was going out to the battle lines shouting its battle cry. 21 Israel and the Philistines drew up their battle lines opposite one another. 22 After David had entrusted his cargo to the care of the supply officer,[ac] he ran to the battlefront. When he arrived, he asked his brothers how they were doing. 23 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,[ad] and David heard it. 24 When all the men of Israel saw this man, they retreated[ae] from his presence and were very afraid.

25 The men of Israel said, “Have you seen this man who is coming up? He does so[af] 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’s house exempt from tax obligations in Israel.”

26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation?[ag] For who is this uncircumcised Philistine, that he defies the armies of the living God?” 27 The soldiers[ah] told him what had been promised, saying,[ai] “This is what will be done for the man who can strike him down.”

28 When David’s[aj] oldest brother Eliab heard him speaking to the men, he became angry[ak] with David and said, “Why have you come down here? To whom did you entrust those few sheep in the wilderness? I am familiar with your pride and deceit![al] You have come down here to watch the battle.”

29 David replied, “What have I done now? Can’t I say anything?”[am] 30 Then he turned from those who were nearby to someone else and asked the same question,[an] but they[ao] gave him the same answer as before. 31 When David’s words were overheard and reported to Saul, he called for him.[ap]

32 David said to Saul, “Don’t let anyone be discouraged.[aq] Your servant will go and fight this Philistine!” 33 But Saul replied to David, “You aren’t able to go against this Philistine and fight him. You’re just a boy! He has been a warrior from his youth.”

34 David replied to Saul, “Your servant has been a shepherd for his father’s flock. Whenever a lion or bear would come and carry off a sheep from the flock, 35 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. 36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them,[ar] for he has defied the armies of the living God.” 37 David went on to say, “The Lord who delivered me from the lion and the bear will also deliver me from the hand of this Philistine.” Then Saul said to David, “Go! The Lord will be with you.”[as]

38 Then Saul clothed David with his own fighting attire and put a bronze helmet on his head. He also put body armor on him. 39 David strapped on his sword over his fighting attire and tried to walk around, but he was not used to them.[at] David said to Saul, “I can’t walk in these things, for I’m not used to them.” So David removed them. 40 He took his staff in his hand, picked out five smooth stones from the stream, placed them in the pouch[au] of his shepherd’s bag, took his sling in hand, and approached the Philistine.

41 [av] The Philistine, with his shield bearer walking in front of him, kept coming closer to David. 42 When the Philistine looked carefully at David, he despised him, for he was only a ruddy and handsome boy. 43 The Philistine said to David, “Am I a dog, that you are coming after me with sticks?”[aw] Then the Philistine cursed David by his gods. 44 The Philistine said to David, “Come here to me, so I can give your flesh to the birds of the sky and the wild animals of the field!”[ax]

45 But David replied to the Philistine, “You are coming against me with sword and spear and javelin. But I am coming against you in the name of the Lord of Heaven’s Armies, the God of Israel’s armies, whom you have defied! 46 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, 47 and all this assembly will know that it is not by sword or spear that the Lord saves! For the battle is the Lord’s, and he will deliver you into our hand.”

48 The Philistine drew steadily closer to David to attack him, while David quickly ran toward the battle line to attack the Philistine.[ay] 49 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.

50 [az] 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.[ba] 51 David ran and stood over the Philistine. He grabbed Goliath’s[bb] sword, drew it from its sheath,[bc] and after killing him, he cut off his head with it. When the Philistines saw their champion was dead, they ran away.

52 Then the men of Israel and Judah charged forward, shouting a battle cry.[bd] They chased the Philistines to the valley[be] and to the very gates of Ekron. The Philistine corpses lay fallen along the Shaaraim road to Gath and Ekron. 53 When the Israelites returned from their hot pursuit of the Philistines, they looted their camp. 54 David took the head of the Philistine and brought it to Jerusalem, and he put Goliath’s[bf] weapons in his tent.

55 [bg] Now as Saul watched David going out to fight the Philistine, he asked Abner, the general in command of the army, “Whose son is that young man, Abner?” Abner replied, “As surely as you live, O king, I don’t know.” 56 The king said, “Find out whose son this boy is.”

57 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. 58 Saul said to him, “Whose son are you, young man?” David replied, “I am the son of your servant Jesse in Bethlehem.”

Footnotes

  1. 1 Samuel 17:1 tc The content of 1 Sam 17-18, 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. 17-18 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 17-18 is a matter over which textual scholars are divided. For a helpful discussion of the major textual issues in this unit see D. Barthélemy, 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.
  2. 1 Samuel 17:1 tn Heb “camps.”
  3. 1 Samuel 17:2 tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”
  4. 1 Samuel 17:2 tn Heb “to meet.”
  5. 1 Samuel 17:3 tn Heb “Israel.”
  6. 1 Samuel 17:4 tn Heb “the man of the space between the two [armies].” See v. 23.
  7. 1 Samuel 17:4 tc Heb “his height was six cubits and a span.” The LXX, a Qumran manuscript of 1 Samuel, and Josephus read “four cubits and a span.” A cubit was approximately 17.5 inches, a span half that. So the Masoretic text places Goliath at about 9½ feet tall (cf. NIV, CEV, NLT “over nine feet”; NCV “nine feet, four inches”; TEV “nearly 3 metres” while the other textual witnesses place him at about 6 feet, 7 inches (cf. NAB “six and a half feet”). Note, too, that the cubit was adjusted through history, also attested in Babylon (NIDOTTE 421-424 s.v. אַמָּה). If the cubits measuring Goliath were reckoned as the cubit of Moses, his height at 6 cubits and a span would be approximately 7 feet 9 inches tall. This is one of many places in Samuel where the LXX and Qumran evidence seems superior to the Masoretic text. It is possible that the scribe’s eye skipped briefly to the number 6 a few lines below in a similar environment of letters. The average Israelite male of the time was about 5 feet 3 inches, so a man 6 feet 7 inches would be a very impressive height. Saul, being head and shoulder above most Israelites, would have been nearly 6 feet tall. That is still shorter than Goliath, even at “four cubits and a span,” and makes a sharper contrast between David and Saul. There would have been a greater expectation that a 6 foot tall Saul would confront a 6 feet 7 inches Goliath, placing Saul in a bad light while still positioning David as a hero of faith, which is fitting to the context.
  8. 1 Samuel 17:5 sn Although the exact weight of Goliath’s 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.
  9. 1 Samuel 17:6 sn Or “greaves.” These were coverings (probably lined for comfort) that extended from about the knee to the ankle, affording protection for the shins of a warrior.
  10. 1 Samuel 17:7 tn The translation follows the Qere and many medieval Hebrew mss in reading “wood,” rather than the “arrow” (the reading of the Kethib).
  11. 1 Samuel 17:7 sn That is, about fifteen or sixteen pounds.
  12. 1 Samuel 17:8 tn Heb “he”; the referent (Goliath) has been specified in the translation for clarity.
  13. 1 Samuel 17:8 tn The Hebrew text adds “and said to them.”
  14. 1 Samuel 17:8 tc The translation follows the ancient versions in reading “choose,” (from the root בָּחַר, bakhar), rather than the MT. The verb in MT (בָּרָה, barah) elsewhere means “to eat food”; the sense of “to choose,” required here by the context, is not attested for this root. The MT apparently reflects an early scribal error.
  15. 1 Samuel 17:8 tn Following the imperative, the prefixed verbal form (either an imperfect or jussive) with the prefixed conjunction indicates purpose/result here.
  16. 1 Samuel 17:10 tn Following the imperative, the cohortative verbal form indicates purpose/result here.
  17. 1 Samuel 17:11 tn Heb “all Israel.”
  18. 1 Samuel 17:12 tc Some mss of the LXX lack vv. 12-31.
  19. 1 Samuel 17:12 tc The translation follows the Lucianic recension of the LXX and the Syriac Peshitta in reading “in years,” rather than MT “among men.”
  20. 1 Samuel 17:13 tn Heb “his.”
  21. 1 Samuel 17:15 tn Heb “was going and returning.”
  22. 1 Samuel 17:17 tn Heb “run.”
  23. 1 Samuel 17:18 tn Heb “officer of the thousand.”
  24. 1 Samuel 17:18 tn Heb “and your brothers, observe with respect to welfare.”
  25. 1 Samuel 17:18 tn Heb “and their pledge take.” This probably refers to some type of confirmation that the goods arrived safely. See R. W. Klein, 1 Samuel (WBC), 177. Cf. NIV “bring back some assurance”; NCV “some proof to show me they are all right”; NLT “bring me back a letter from them.”
  26. 1 Samuel 17:19 tn Heb “all the men of Israel.”
  27. 1 Samuel 17:20 tn Heb “to a guard”; KJV, NASB, NRSV “with a keeper”; NIV “with a shepherd.” Since in contemporary English “guard” sounds like someone at a military installation or a prison, the present translation uses “to someone else who would watch over it.”
  28. 1 Samuel 17:20 tn Or “entrenchment.”
  29. 1 Samuel 17:22 tn Heb “the guard of the equipment.”
  30. 1 Samuel 17:23 tn Heb “according to these words.”
  31. 1 Samuel 17:24 tn Or “fled.”
  32. 1 Samuel 17:25 tn Heb “he is coming up.”
  33. 1 Samuel 17:26 tn Heb “and turns aside humiliation from upon Israel.”
  34. 1 Samuel 17:27 tn Heb “people.”
  35. 1 Samuel 17:27 tn Heb “according to this word, saying.”
  36. 1 Samuel 17:28 tn Heb “his”; the referent (David) has been specified in the translation for clarity.
  37. 1 Samuel 17:28 tn Heb “the anger of Eliab became hot.”
  38. 1 Samuel 17:28 tn Heb “the wickedness of your heart.”
  39. 1 Samuel 17:29 tn Heb “Is it not [just] a word?”
  40. 1 Samuel 17:30 tn Heb “and spoke according to this word.”
  41. 1 Samuel 17:30 tn Heb “the people.”
  42. 1 Samuel 17:31 tn Heb “he took him.”
  43. 1 Samuel 17:32 tn Heb “Let not the heart of a man fall upon him.” The LXX reads “my lord,” instead of “a man.”
  44. 1 Samuel 17:36 tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”
  45. 1 Samuel 17:37 tn Or “Go, and may the Lord be with you” (so NASB, NCV, NRSV).
  46. 1 Samuel 17:39 tn Heb “he had not tested.”
  47. 1 Samuel 17:40 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’s equipment. Here it serves as a depository for the stones that David will use in his sling.
  48. 1 Samuel 17:41 tc Most LXX mss lack v. 41.
  49. 1 Samuel 17:43 sn Sticks is a pejorative reference to David’s staff (v. 40); the same Hebrew word (מַקֵּל, maqqel) is used for both.
  50. 1 Samuel 17:44 tc Many medieval Hebrew mss have “the earth” here, instead of the MT’s “the field.”
  51. 1 Samuel 17:48 tc Most LXX mss lack the second half of v. 48.
  52. 1 Samuel 17:50 tc Most LXX mss lack v. 50.
  53. 1 Samuel 17:50 tn Verse 50 is a summary statement; v. 51 gives a more detailed account of how David killed the Philistine.
  54. 1 Samuel 17:51 tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.
  55. 1 Samuel 17:51 tc Most LXX mss lack the words “drew it from its sheath.”
  56. 1 Samuel 17:52 tn Heb “arose and cried out.”
  57. 1 Samuel 17:52 tc Most of the LXX ms tradition has here “Gath.”
  58. 1 Samuel 17:54 tn Heb “his”; the referent (Goliath) has been specified in the translation for clarity.
  59. 1 Samuel 17:55 tc Most LXX mss lack 17:55-18:5.
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Job 34
New English Translation

Elihu’s Second Speech[a]

34 Elihu answered:

2 “Listen to my words, you wise men;
hear[b] me, you learned men.[c]
3 For the ear assesses[d] words
as the mouth[e] tastes food.
4 Let us evaluate[f] for ourselves what is right;[g]
let us come to know among ourselves what is good.
5 For Job says, ‘I am innocent,[h]
but God turns away my right.
6 Concerning my right, should I lie?[i]
My wound[j] is incurable,
although I am without transgression.’[k]
7 Who is there like Job,
who[l] drinks derision[m] like water?
8 He goes about[n] in company[o] with evildoers,
he goes along[p] with wicked men.[q]
9 For he says, ‘It does not profit a man
when he makes his delight with God.’[r]

God is Not Unjust

10 “Therefore, listen to me, you men of understanding.[s]
Far be it from[t] God to do wickedness,
from the Almighty to do evil.
11 For he repays a person for his work,[u]
and according to the conduct of a person,
he causes the consequences to find him.[v]
12 Indeed, in truth, God does not act wickedly,
and the Almighty does not pervert justice.
13 Who entrusted[w] to him the earth?
And who put him over[x] the whole world?
14 If God[y] were to set his heart on it,[z]
and gather in his spirit[aa] and his breath,
15 all flesh would perish together
and human beings would return to dust.

God Is Impartial and Omniscient

16 “If you have[ab] understanding, listen to this,
hear what I have to say.[ac]
17 Do you really think[ad]
that one who hates justice can govern?[ae]
And will you declare guilty
the supremely Righteous One,[af]
18 who says to a king,[ag] ‘Worthless man,’[ah]
and to nobles, ‘Wicked men,’
19 who shows no partiality to princes,
and does not take note of[ai] the rich more than the poor,
because all of them are the work of his hands?
20 In a moment they die, in the middle of the night,[aj]
people[ak] are shaken[al] and they pass away.
The mighty are removed effortlessly.[am]
21 For his eyes are on the ways of an individual,
he observes all a person’s[an] steps.
22 There is no darkness, and no deep darkness,
where evildoers can hide themselves.[ao]
23 For he does not still consider a person,[ap]
that he should come before God in judgment.
24 He shatters the great without inquiry,[aq]
and sets up others in their place.
25 Therefore, he knows their deeds,
he overthrows them[ar] in the night[as]
and they are crushed.
26 He strikes them for their wickedness,[at]
in a place where people can see,[au]
27 because they have turned away from following him,
and have not understood[av] any of his ways,
28 so that they caused[aw] the cry of the poor
to come before him,
so that he hears[ax] the cry of the needy.
29 But if God[ay] is quiet, who can condemn[az] him?
If he hides his face, then who can see him?
Yet[ba] he is over the individual and the nation alike,[bb]
30 so that the godless man should not rule,
and not lay snares for the people.[bc]

Job Is Foolish to Rebel

31 “Has anyone said to God,
‘I have endured chastisement,[bd]
but I will not act wrongly any more;
32 teach me what I cannot see;[be]
if I have done evil, I will do so no more’?
33 Is it your opinion[bf] that God[bg] should recompense it,
because you reject this?[bh]
But you must choose, and not I,
so tell us what you know.
34 Men of understanding say to me—
any wise man listening to me says—
35 that[bi] Job speaks without knowledge
and his words are without understanding.[bj]
36 But[bk] Job will be tested to the end,
because his answers are like those of wicked men.
37 For he adds transgression[bl] to his sin;
in our midst he claps his hands,[bm]
and multiplies his words against God.”

Footnotes

  1. Job 34:1 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).
  2. Job 34:2 tn Heb “give ear to me.”
  3. Job 34:2 tn The Hebrew word means “the men who know,” and without a complement it means “to possess knowledge.”
  4. Job 34:3 tn Or “examines; tests; tries; discerns.”
  5. Job 34:3 tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.
  6. Job 34:4 sn Elihu means “choose after careful examination.”
  7. Job 34:4 tn The word is מִשְׁפָּט (mishpat) again, with the sense of what is right or just.
  8. Job 34:5 tn Heb “righteous,” but in this context it means to be innocent or in the right.
  9. Job 34:6 tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?]—when I am innocent.” If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.
  10. Job 34:6 tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.
  11. Job 34:6 tn Heb “without transgression,” but this is parallel to the first part where the claim is innocence.
  12. Job 34:7 tn Heb “he drinks,” but coming after the question this clause may be subordinated.
  13. Job 34:7 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 “blasphemy” (cf. NAB).
  14. Job 34:8 tn The perfect verb with the vav (ו) consecutive carries the sequence forward from the last description.
  15. Job 34:8 tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well.
  16. Job 34:8 tn The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see GKC 351 §114.p).
  17. Job 34:8 tn Heb “men of wickedness”; the genitive is attributive (= “wicked men”).
  18. Job 34:9 tn Gordis, however, takes this expression in the sense of “being in favor with God.”
  19. Job 34:10 tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.”
  20. Job 34:10 tn For this construction, see Job 27:5.
  21. Job 34:11 tn Heb “for the work of man, he [= God] repays him.”
  22. Job 34:11 tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.
  23. Job 34:13 tn The verb פָּקַד (paqad) means “to visit; to appoint; to number.” Here it means “to entrust” for care and governing. The implication would be that there would be someone higher than God—which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this.
  24. Job 34:13 tn The preposition is implied from the first half of the verse.
  25. Job 34:14 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
  26. Job 34:14 tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.
  27. Job 34:14 tn Or perhaps “Spirit,” though this may be less likely in close proximity with “breath.” As a reference to the human spirit cf. Ps. 104:29; as a reference to God’s Spirit originating with him, cf. Ps 104:30.
  28. Job 34:16 tn The phrase “you have” is not in the Hebrew text, but is implied.
  29. Job 34:16 tn Heb “the sound of my words.”
  30. Job 34:17 tn The force of הַאַף (haʾaf) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world.
  31. Job 34:17 tn The verb חָבַשׁ (khavash) has the basic idea of “to bind,” 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.
  32. Job 34:17 tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier.
  33. Job 34:18 tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (haʾomer) meaning, “who is the one saying.” 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.
  34. Job 34:18 tn The word בְּלִיָּעַל (beliyyaʿal) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”
  35. Job 34:19 tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).
  36. Job 34:20 tn Dhorme transposes “in the middle of the night” with “they pass away” 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 “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.).
  37. Job 34:20 tn R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.
  38. Job 34:20 tn The verb means “to be violently agitated.” 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 יִגְוָעוּ (yigvaʿu, “they expire”; so Ball, Holscher, Fohrer, and others).
  39. Job 34:20 tn Heb “not by hand.” This means without having to use force.
  40. Job 34:21 tn Heb “his”; the referent (a person) has been specified in the translation for clarity.
  41. Job 34:22 tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”
  42. Job 34:23 tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (ʿod, “yet, still”) has been replaced with מוֹעֵד (moʿed, “an appointed time,” Reiske and Wright), with the ם (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 “place upon the heart”) man, that he might appear in judgment.
  43. Job 34:24 tn Heb “[with] no investigation.”
  44. Job 34:25 tn The direct object “them” is implied and has been supplied in the translation for clarity.
  45. Job 34:25 tn The Hebrew term “night” is an accusative of time.
  46. Job 34:26 tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5, ” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.
  47. Job 34:26 tn The text simply uses רֹאִים (roʾim): “[in the place where there are] seers,” i.e., spectators.
  48. Job 34:27 tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence”—i.e., successful with God.
  49. Job 34:28 tn The verse begins with the infinitive construct of בּוֹא (boʾ, “go”), showing the result of their impious actions.
  50. Job 34:28 tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.
  51. Job 34:29 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
  52. Job 34:29 tn The verb in this position is somewhat difficult, although it does make good sense in the sentence—it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.
  53. Job 34:29 tn The line simply reads “and over a nation and over a man together.” 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).
  54. Job 34:29 tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”
  55. Job 34:30 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, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”
  56. Job 34:31 tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).
  57. Job 34:32 tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”
  58. Job 34:33 tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”
  59. Job 34:33 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
  60. Job 34:33 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.
  61. Job 34:35 tn Adding “that” in the translation clarifies Elihu’s indirect citation of the wise individuals’ words.
  62. Job 34:35 tn The Hiphil infinitive construct is here functioning as a substantive. The word means “prudence; understanding.”
  63. Job 34:36 tc The MT reads אָבִי (ʾavi, “my father”), which makes no sense. Some follow the KJV and emend the word to make a verb “I desire” or use the noun “my desire of it.” Others follow an Arabic word meaning “entreat, I pray” (cf. ESV, “Would that Job were tried”). The LXX and the Syriac versions have “but” and “surely” 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’s attitude God will continue to test him.
  64. Job 34:37 tn Although frequently translated “rebellion,” the basic meaning of this Hebrew term is “transgression.”
  65. Job 34:37 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 “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line.
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Revelation 11
New English Translation

The Fate of the Two Witnesses

11 Then[a] a measuring rod[b] like a staff was given to me, and I was told,[c] “Get up and measure the temple of God, and the altar, and the ones who worship there. 2 But[d] do not measure the outer courtyard[e] of the temple; leave it out,[f] because it has been given to the Gentiles,[g] and they will trample on the holy city[h] for forty-two months. 3 And I will grant my two witnesses authority[i] to prophesy for 1,260 days, dressed in sackcloth.” 4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.)[j] 5 If[k] anyone wants to harm them, fire comes out of their mouths[l] and completely consumes[m] their enemies. If[n] anyone wants to harm them, they must be killed this way. 6 These two have the power[o] to close up the sky so that it does not rain during the time[p] they are prophesying. They[q] have power[r] to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 7 When[s] they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer[t] them and kill them. 8 Their[u] corpses will lie in the street[v] of the great city that is symbolically[w] called Sodom and Egypt, where their Lord was also crucified. 9 For three and a half days those from every[x] people, tribe,[y] nation, and language will look at their corpses, because they will not permit them to be placed in a tomb.[z] 10 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. 11 But[aa] after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized[ab] those who were watching them. 12 Then[ac] they[ad] heard a loud voice from heaven saying to them: “Come up here!” So the two prophets[ae] went up to heaven in a cloud while[af] their enemies stared at them. 13 Just then[ag] a major earthquake took place and a tenth of the city collapsed; seven thousand people[ah] were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.

14 The second woe has come and gone;[ai] the third is coming quickly.

The Seventh Trumpet

15 Then[aj] the seventh angel blew his trumpet, and there were loud voices in heaven saying:

“The kingdom of the world
has become the kingdom of our Lord
and of his Christ,[ak]
and he will reign for ever and ever.”

16 Then[al] the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground[am] and worshiped God 17 with these words:[an]

“We give you thanks, Lord God, the All-Powerful,[ao]
the one who is and who was,
because you have taken your great power
and begun to reign.[ap]
18 The[aq] nations[ar] were enraged,
but[as] 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,[at]
the prophets, their reward,
as well as to the saints
and to those who revere[au] your name, both small and great,
and the time has come[av] to destroy those who destroy[aw] the earth.”

19 Then[ax] 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,[ay] crashes of thunder, an earthquake, and a great hailstorm.[az]

Footnotes

  1. Revelation 11:1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
  2. Revelation 11:1 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
  3. Revelation 11:1 tn Grk “saying.”
  4. Revelation 11:2 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  5. Revelation 11:2 tn On the term αὐλήν (aulēn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
  6. Revelation 11:2 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exōthen) is difficult to determine.
  7. Revelation 11:2 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
  8. Revelation 11:2 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
  9. Revelation 11:3 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
  10. Revelation 11:4 sn This description is parenthetical in nature.
  11. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Revelation 11:5 tn This is a collective singular in Greek.
  13. Revelation 11:5 tn See L&N 20.45 for the translation of κατεσθίω (katesthiō) as “to destroy utterly, to consume completely.”
  14. Revelation 11:5 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  15. Revelation 11:6 tn Or “authority.”
  16. Revelation 11:6 tn Grk “the days.”
  17. Revelation 11:6 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
  18. Revelation 11:6 tn Or “authority.”
  19. Revelation 11:7 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Revelation 11:7 tn Or “be victorious over”; traditionally, “overcome.”
  21. Revelation 11:8 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  22. Revelation 11:8 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
  23. Revelation 11:8 tn Grk “spiritually.”
  24. Revelation 11:9 tn The word “every” is not in the Greek text, but is implied by the following list.
  25. Revelation 11:9 tn The Greek term καί (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.
  26. Revelation 11:9 tn Or “to be buried.”
  27. Revelation 11:11 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  28. Revelation 11:11 tn Grk “fell upon.”
  29. Revelation 11:12 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  30. Revelation 11:12 tn Though the nearest antecedent to the subject of ἤκουσαν (ēkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
  31. Revelation 11:12 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
  32. Revelation 11:12 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
  33. Revelation 11:13 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  34. Revelation 11:13 tn Grk “seven thousand names of men.”
  35. Revelation 11:14 tn Grk “has passed.”
  36. Revelation 11:15 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  37. Revelation 11:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
  38. Revelation 11:16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  39. Revelation 11:16 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
  40. Revelation 11:17 tn Grk “saying.”
  41. Revelation 11:17 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π.…Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
  42. Revelation 11:17 tn The aorist verb ἐβασίλευσας (ebasileusas) has been translated ingressively.
  43. Revelation 11:18 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  44. Revelation 11:18 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
  45. Revelation 11:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  46. Revelation 11:18 tn See the note on the word “servants” in 1:1.
  47. Revelation 11:18 tn Grk “who fear.”
  48. Revelation 11:18 tn The words “the time has come” 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 (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
  49. Revelation 11:18 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diaphtheirō), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
  50. Revelation 11:19 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
  51. Revelation 11:19 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (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?…).”
  52. Revelation 11:19 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalē) refers to the intensity of the storm or the size of the individual hailstones, or both.
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