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2 Chronicles 28
New English Translation

Ahaz’s Reign

28 Ahaz was twenty years old when he began to reign, and he reigned for sixteen years in Jerusalem. He did not do what pleased the Lord, in contrast to his ancestor David.[a] 2 He followed in the footsteps of[b] the kings of Israel; he also made images of the Baals. 3 He offered sacrifices in the Valley of Ben Hinnom and passed his sons through the fire,[c] a horrible sin practiced by the nations[d] whom the Lord drove out before the Israelites. 4 He offered sacrifices and burned incense on the high places, on the hills, and under every green tree.

5 The Lord his God handed him over to the king of Syria. The Syrians[e] defeated him and deported many captives to Damascus.[f] He was also handed over to the king of Israel, who thoroughly defeated him.[g] 6 In one day Pekah son of Remaliah killed 120,000 warriors in Judah, because they had abandoned the Lord God of their ancestors.[h] 7 Zikri, an Ephraimite warrior, killed the king’s son Maaseiah, Azrikam, the supervisor of the palace, and Elkanah, the king’s second-in-command. 8 The Israelites seized from their brothers 200,000 wives, sons, and daughters. They also carried off a huge amount of plunder and took it[i] back to Samaria.

9 Oded, a prophet of the Lord, was there. He went to meet the army as they arrived in Samaria and said to them: “Look, because the Lord God of your ancestors was angry with Judah he handed them over to you. You have killed them so mercilessly that God has taken notice.[j] 10 And now you are planning[k] to enslave[l] the people[m] of Judah and Jerusalem. Yet are you not also guilty before the Lord your God? 11 Now listen to me! Send back those you have seized from your brothers, for the Lord is very angry at you!”[n] 12 So some of[o] the Ephraimite family leaders, Azariah son of Jehochanan, Berechiah son of Meshillemoth, Jechizkiah son of Shallum, and Amasa son of Hadlai confronted[p] those returning from the battle. 13 They said to them, “Don’t bring those captives here! Are you planning on making us even more sinful and guilty before the Lord?[q] Our guilt is already great, and the Lord is very angry at Israel.”[r] 14 So the soldiers released the captives and the plunder before the officials and the entire assembly. 15 Men were assigned to take the prisoners and find clothes among the plunder for those who were naked.[s] So they clothed them, supplied them with sandals, gave them food and drink, and provided them with oil to rub on their skin.[t] They put the ones who couldn’t walk on donkeys.[u] They brought them back to their brothers at Jericho, the city of date palm trees, and then returned to Samaria.

16 At that time King Ahaz asked the king[v] of Assyria for help. 17 The Edomites had again invaded and defeated Judah and carried off captives. 18 The Philistines had raided the cities of Judah in the foothills[w] and the Negev.[x] They captured and settled in Beth Shemesh, Aijalon, Gederoth, Soco and its surrounding villages, Timnah and its surrounding villages, and Gimzo and its surrounding villages. 19 The Lord humiliated[y] Judah because of King Ahaz of Israel,[z] for he encouraged Judah to sin and was very[aa] unfaithful to the Lord. 20 King Tiglath-Pileser[ab] of Assyria came, but he gave him more trouble than support.[ac] 21 Ahaz gathered riches[ad] from the Lord’s temple, the royal palace, and the officials and gave them to the king of Assyria, but that did not help.

22 During his time of trouble King Ahaz was even more unfaithful to the Lord. 23 He offered sacrifices to the gods of Damascus whom he thought had defeated him.[ae] He reasoned,[af] “Since the gods of the kings of Syria helped them, I will sacrifice to them so they will help me.” But they caused him and all Israel to stumble. 24 Ahaz gathered the items in God’s temple and removed them. He shut the doors of the Lord’s temple and erected altars on every street corner in Jerusalem. 25 In every city throughout Judah he set up high places to offer sacrifices to other gods. He angered the Lord God of his ancestors.

26 The rest of the events of Ahaz’s reign, including his accomplishments from start to finish, are recorded in the Scroll of the Kings of Judah and Israel.[ag] 27 Ahaz passed away[ah] and was buried in the city of Jerusalem; they did not bring him to the tombs of the kings of Israel. His son Hezekiah replaced him as king.

Notas al pie

  1. 2 Chronicles 28:1 tn Heb “and he did not do what was proper in the eyes of the Lord, like David his father.”
  2. 2 Chronicles 28:2 tn Heb “he walked in the ways of.”
  3. 2 Chronicles 28:3 sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB “burnt his sons in the fire”; NASB “burned his sons in the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.
  4. 2 Chronicles 28:3 tn Heb “like the abominable practices of the nations.”
  5. 2 Chronicles 28:5 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
  6. 2 Chronicles 28:5 tn Heb “and took captive from him a great captivity and brought [them] to Damascus.”
  7. 2 Chronicles 28:5 tn Heb “who struck him down with a great striking.”
  8. 2 Chronicles 28:6 tn Heb “fathers” (also in vv. 9, 25).
  9. 2 Chronicles 28:8 tn Heb “the loot.” The pronoun (“it”) has been used in the translation for stylistic reasons, to avoid redundancy.
  10. 2 Chronicles 28:9 tn Heb “and you killed them with anger [that] reaches as far as heaven.”
  11. 2 Chronicles 28:10 tn Heb “saying.”
  12. 2 Chronicles 28:10 tn Heb “to enslave as male servants and female servants.”
  13. 2 Chronicles 28:10 tn Heb “sons.”
  14. 2 Chronicles 28:11 tn Heb “for the rage of the anger of the Lord is upon you.”
  15. 2 Chronicles 28:12 tn Heb “men from.”
  16. 2 Chronicles 28:12 tn Heb “arose against.”
  17. 2 Chronicles 28:13 tn Heb “for to the guilt of the Lord upon us you are saying to add to our sins and our guilty deeds.”
  18. 2 Chronicles 28:13 tn Heb “for great is [the] guilt to us and rage of anger is upon Israel.”
  19. 2 Chronicles 28:15 tn Heb “and the men who were designated by names arose and took the captives and all their naked ones they clothed from the loot.”
  20. 2 Chronicles 28:15 tn Heb “and poured oil on them.”
  21. 2 Chronicles 28:15 tn Heb “and they led them on donkeys, with respect to everyone stumbling.”
  22. 2 Chronicles 28:16 tc Most Hebrew mss read the plural, “kings,” but one Hebrew ms, the LXX and Vulgate read the singular “king.” Note the singular in v. 20.
  23. 2 Chronicles 28:18 sn The foothills (שְׁפֵלָה, shephelah) are the region between the Judean hill country and the Mediterranean coastal plain.
  24. 2 Chronicles 28:18 sn The Negev is an area of central, southern Judah, south of the hill country and Beer Sheba and west of the rift valley.
  25. 2 Chronicles 28:19 tn Or “subdued.”
  26. 2 Chronicles 28:19 sn That is, “of Judah.” Frequently in 2 Chronicles “Israel” is substituted for “Judah.”
  27. 2 Chronicles 28:19 tn The infinitive absolute precedes the cognate nominal form to emphasize the degree of Ahaz’s unfaithfulness.
  28. 2 Chronicles 28:20 tn Heb “Tilgath-Pilneser,” a variant spelling of Tiglath-Pileser.
  29. 2 Chronicles 28:20 tn Heb “and he caused him distress and did not strengthen him.”
  30. 2 Chronicles 28:21 tn Heb “divided up,” but some read חִלֵּץ (khillets, “despoiled”).
  31. 2 Chronicles 28:23 tn Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. 23b.
  32. 2 Chronicles 28:23 tn Heb “said.”
  33. 2 Chronicles 28:26 tn Heb “As for the rest of his events, and all his ways, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”
  34. 2 Chronicles 28:27 tn Heb “lay down with his fathers.”
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2 Chronicles 29
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2 Chronicles 29
New English Translation

Hezekiah Consecrates the Temple

29 Hezekiah was twenty-five years old when he began to reign, and he reigned twenty-nine years in Jerusalem. His mother[a] was Abijah,[b] the daughter of Zechariah. 2 He did what the Lord approved, just as his ancestor David had done.[c]

3 In the first month of the first year of his reign, he opened the doors of the Lord’s temple and repaired them. 4 He brought in the priests and Levites and assembled them in the square on the east side. 5 He said to them: “Listen to me, you Levites! Now consecrate yourselves, so you can consecrate the temple of the Lord God of your ancestors.[d] Remove from the sanctuary what is ceremonially unclean. 6 For our fathers were unfaithful; they did what is evil in the sight of[e] the Lord our God and abandoned him. They turned away[f] from the Lord’s dwelling place and rejected him.[g] 7 They closed the doors of the temple porch and put out the lamps; they did not offer incense or burnt sacrifices in the sanctuary of the God of Israel. 8 The Lord was angry at Judah and Jerusalem and made them an appalling object of horror at which people hiss out their scorn,[h] as you can see with your own eyes. 9 Look, our fathers died violently[i] and our sons, daughters, and wives were carried off[j] because of this. 10 Now I intend[k] to make a covenant with the Lord God of Israel, so that he may relent from his raging anger.[l] 11 My sons, do not be negligent now, for the Lord has chosen you to stand in his presence, to minister to him,[m] to be his ministers,[n] and offer sacrifices.”[o]

12 The following Levites prepared to carry out the king’s orders:[p]

From the Kohathites: Mahath son of Amasai and Joel son of Azariah;

from the Merarites: Kish son of Abdi and Azariah son of Jehallelel;

from the Gershonites: Joah son of Zimmah and Eden son of Joah;

13 from the descendants of Elizaphan: Shimri and Jeiel;

from the descendants of Asaph: Zechariah and Mattaniah;

14 from the descendants of Heman: Jehiel and Shimei;

from the descendants of Jeduthun: Shemaiah and Uzziel.

15 They assembled their brothers and consecrated themselves. Then they went in to purify the Lord’s temple, just as the king had ordered, in accordance with the word[q] of the Lord. 16 The priests then entered the Lord’s temple to purify it; they brought out to the courtyard of the Lord’s temple every ceremonially unclean thing they discovered inside.[r] The Levites took them out to the Kidron Valley. 17 On the first day of the first month they began consecrating; by the eighth day of the month they reached the porch of the Lord’s temple.[s] For eight more days they consecrated the Lord’s temple. On the sixteenth day of the first month they were finished. 18 They went to King Hezekiah and said: “We have purified the entire temple of the Lord, including the altar of burnt sacrifice and all its equipment, and the table for the Bread of the Presence and all its equipment. 19 We have prepared and consecrated all the items that King Ahaz removed during his reign when he acted unfaithfully. They are in front of the altar of the Lord.”

20 Early the next morning King Hezekiah assembled the city officials and went up to the Lord’s temple. 21 They brought seven bulls, seven rams, seven lambs, and seven goats as a sin offering for the kingdom, the sanctuary, and Judah.[t] The king[u] told the priests, the descendants of Aaron, to offer burnt sacrifices on the altar of the Lord. 22 They slaughtered the bulls, and the priests took the blood and splashed it on the altar. Then they slaughtered the rams and splashed the blood on the altar; next they slaughtered the lambs and splashed the blood on the altar. 23 Finally they brought the goats for the sin offering before the king and the assembly, and they placed their hands on them. 24 Then the priests slaughtered them. They offered their blood as a sin offering on the altar to make atonement for all Israel, because the king had decreed[v] that the burnt sacrifice and sin offering were for all Israel.

25 Hezekiah[w] stationed the Levites in the Lord’s temple with cymbals and stringed instruments just as David, Gad the king’s prophet,[x] and Nathan the prophet had ordered. (The Lord had actually given these orders through his prophets.) 26 The Levites had[y] David’s musical instruments and the priests had trumpets. 27 Hezekiah ordered the burnt sacrifice to be offered on the altar. As they began to offer the sacrifice, they also began to sing to the Lord, accompanied by the trumpets and the musical instruments of King David of Israel. 28 The entire assembly worshiped, as the singers sang and the trumpeters played. They continued until the burnt sacrifice was completed.

29 When the sacrifices were completed, the king and all who were with him bowed down and worshiped. 30 King Hezekiah and the officials told the Levites to praise the Lord, using the psalms[z] of David and Asaph the prophet.[aa] So they joyfully offered praise and bowed down and worshiped. 31 Hezekiah said, “Now you have consecrated yourselves[ab] to the Lord. Come and bring sacrifices and thank offerings[ac] to the Lord’s temple.” So the assembly brought sacrifices and thank offerings, and whoever desired to do so[ad] brought burnt sacrifices.

32 The assembly brought a total of 70 bulls, 100 rams, and 200 lambs as burnt sacrifices to the Lord,[ae] 33 and 600 bulls and 3,000 sheep[af] were consecrated. 34 But there were not enough priests to skin all the animals,[ag] so their brothers, the Levites, helped them until the work was finished and the priests could consecrate themselves. (The Levites had been more conscientious about consecrating themselves than the priests.)[ah] 35 There was a large number of burnt sacrifices, as well as fat from the peace offerings and drink offerings that accompanied the burnt sacrifices. So the service of the Lord’s temple was reinstituted.[ai] 36 Hezekiah and all the people were happy about what God had done[aj] for them,[ak] for it had been done quickly.[al]

Notas al pie

  1. 2 Chronicles 29:1 tn Heb “the name of his mother.”
  2. 2 Chronicles 29:1 tn The parallel passage in 2 Kgs 18:2 has “Abi.”
  3. 2 Chronicles 29:2 tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.”
  4. 2 Chronicles 29:5 tn Heb “fathers.”
  5. 2 Chronicles 29:6 tn Heb “in the eyes of.”
  6. 2 Chronicles 29:6 tn Heb “turned their faces.”
  7. 2 Chronicles 29:6 tn Heb “and turned the back.”
  8. 2 Chronicles 29:8 tn Heb “and he made them [an object] of dread and devastation and hissing.”
  9. 2 Chronicles 29:9 tn Heb “fell by the sword.”
  10. 2 Chronicles 29:9 tn Heb “are in captivity.”
  11. 2 Chronicles 29:10 tn Heb “now it is with my heart.”
  12. 2 Chronicles 29:10 tn Heb “so that the rage of his anger might turn from us.” The jussive with vav (ו) conjunctive indicates purpose/result after the preceding statement of intention.
  13. 2 Chronicles 29:11 tn That is, to conduct the religious rituals directed to the Lord.
  14. 2 Chronicles 29:11 tn That is, to be his ministers for the nation.
  15. 2 Chronicles 29:11 tn Heb “ones who cause [sacrifices] to go up in smoke.” The Hiphil form of קָטַר (qatar) can refer specifically to offering incense (e.g. 2 Chr 26:19; 32:12), but it may also be a general word for making sacrifices (e.g. 1 Chr 6:49). If it refers to burning incense, then the altar of incense in the Holy place of the tabernacle may be in view. Otherwise it is more general (they sacrifice animals later in this chapter, 2 Chr 29:21-24) and includes making sacrifices as well as offering incense.
  16. 2 Chronicles 29:12 tn Heb “and the Levites arose.”
  17. 2 Chronicles 29:15 tn Heb “words” (plural).
  18. 2 Chronicles 29:16 tn Heb “in the temple of the Lord.”
  19. 2 Chronicles 29:17 tn Heb “porch of the Lord.”
  20. 2 Chronicles 29:21 sn Perhaps these terms refer metonymically to the royal court, the priests and Levites, and the people, respectively.
  21. 2 Chronicles 29:21 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
  22. 2 Chronicles 29:24 tn Heb “said.”
  23. 2 Chronicles 29:25 tn Heb “he”; the referent (Hezekiah) has been specified in the translation for clarity.
  24. 2 Chronicles 29:25 tn Or “seer.”
  25. 2 Chronicles 29:26 tn Heb “stood with” (i.e., stood holding).
  26. 2 Chronicles 29:30 tn Heb “with the words.”
  27. 2 Chronicles 29:30 tn Or “seer.”
  28. 2 Chronicles 29:31 tn Heb “filled your hand.”
  29. 2 Chronicles 29:31 tn Or “tokens of thanks.”
  30. 2 Chronicles 29:31 tn Heb “and all who were willing of heart.”
  31. 2 Chronicles 29:32 tn Heb “and the number of burnt sacrifices which the assembly brought was seventy bulls, one hundred rams, two hundred lambs; for a burnt sacrifice to the Lord were all these.”
  32. 2 Chronicles 29:33 tn The Hebrew term צֹאן (tsoʾn) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other.
  33. 2 Chronicles 29:34 tn Heb “the burnt sacrifices.”
  34. 2 Chronicles 29:34 tn Heb “for the Levites were more pure of heart to consecrate themselves than the priests.”
  35. 2 Chronicles 29:35 tn Or “established.”
  36. 2 Chronicles 29:36 tn Heb “prepared.”
  37. 2 Chronicles 29:36 tn Heb “the people.” The pronoun “them” has been used here for stylistic reasons, to avoid redundancy.
  38. 2 Chronicles 29:36 tn Heb “for quickly was the matter.”
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Psalm 96
New English Translation

Psalm 96[a]

96 Sing to the Lord a new song.[b]
Sing to the Lord, all the earth.
2 Sing to the Lord. Praise his name.
Announce every day how he delivers.[c]
3 Tell the nations about his splendor.
Tell[d] all the nations about his amazing deeds.
4 For the Lord is great and certainly worthy of praise;
he is more awesome than all gods.[e]
5 For all the gods of the nations are worthless,[f]
but the Lord made the sky.
6 Majestic splendor emanates from him;[g]
his sanctuary is firmly established and beautiful.[h]
7 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength.
8 Ascribe to the Lord the splendor he deserves.[i]
Bring an offering and enter his courts.
9 Worship the Lord in holy attire.[j]
Tremble before him, all the earth.
10 Say among the nations, “The Lord reigns!
The world is established; it cannot be moved.
He judges the nations fairly.”
11 Let the sky rejoice, and the earth be happy.
Let the sea and everything in it shout.
12 Let the fields and everything in them celebrate.
Then let the trees of the forest shout with joy
13 before the Lord, for he comes.
For he comes to judge the earth.
He judges the world fairly,[k]
and the nations in accordance with his justice.[l]

Notas al pie

  1. Psalm 96:1 sn Psalm 96. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.
  2. Psalm 96:1 sn A new song is appropriate because the Lord is constantly intervening in the world as its just king. See also Pss 33:3; 40:3; 98:1.
  3. Psalm 96:2 tn Heb “announce from day to day his deliverance.”
  4. Psalm 96:3 tn The verb “tell” is understood by ellipsis (note the preceding line).
  5. Psalm 96:4 tn Or perhaps “and feared by all gods.” See Ps 89:7.
  6. Psalm 96:5 tn The Hebrew term אֱלִילִים (ʾelilim, “worthless”) sounds like אֱלֹהִים (ʾelohim, “gods”). The sound play draws attention to the statement.
  7. Psalm 96:6 tn Heb “majesty and splendor [are] before him.”
  8. Psalm 96:6 tn Heb “strength and beauty [are] in his sanctuary.”
  9. Psalm 96:8 tn Heb “the splendor of [i.e., “due”] his name.”
  10. Psalm 96:9 tn Or “in holy splendor.”
  11. Psalm 96:13 tn The verbal forms in v. 13 probably describe God’s typical, characteristic behavior, though they may depict in dramatic fashion the outworking of divine judgment or anticipate a future judgment of worldwide proportions, in which case they could be translated “will judge the world.”
  12. Psalm 96:13 tn Heb “and the nations with his integrity.”
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1 Timothy 3
New English Translation

Qualifications for Overseers and Deacons

3 This saying[a] is trustworthy: “If someone aspires to the office of overseer,[b] he desires a good work.” 2 The overseer[c] then must be above reproach, the husband of one wife,[d] temperate, self-controlled, respectable, hospitable, an able teacher, 3 not a drunkard, not violent, but gentle, not contentious, free from the love of money. 4 He must manage his own household well and keep his children in control without losing his dignity.[e] 5 But if someone does not know how to manage his own household, how will he care for the church of God? 6 He must not be a recent convert or he may become arrogant[f] and fall into the punishment that the devil will exact.[g] 7 And he must be well thought of by[h] those outside the faith,[i] so that he may not fall into disgrace and be caught by the devil’s trap.[j]

8 Deacons likewise must be dignified,[k] not two-faced,[l] not given to excessive drinking,[m] not greedy for gain, 9 holding to the mystery of the faith[n] with a clear conscience. 10 And these also must be tested first and then let them serve as deacons if they are found blameless. 11 Likewise also their wives[o] must be dignified, not slanderous, temperate, faithful in every respect. 12 Deacons must be husbands of one wife[p] and good managers of their children and their own households. 13 For those who have served well as deacons gain a good standing for themselves[q] and great boldness in the faith that is in Christ Jesus.[r]

Conduct in God’s Church

14 I hope to come to you soon, but I am writing these instructions[s] to you 15 in case I am delayed, to let you know how people ought to conduct themselves[t] in the household of God, because it is[u] the church of the living God, the support and bulwark of the truth. 16 And we all agree,[v] our religion contains amazing revelation:[w]

He[x] was revealed in the flesh,
vindicated by the Spirit,[y]
seen by angels,
proclaimed among Gentiles,
believed on in the world,
taken up in glory.

Notas al pie

  1. 1 Timothy 3:1 tn Grk “the saying,” referring to the following citation (see 1 Tim 1:15; 4:9; 2 Tim 2:11; Titus 3:8 for other occurrences of this phrase).
  2. 1 Timothy 3:1 tn Grk “aspires to oversight.”
  3. 1 Timothy 3:2 tn Or “bishop.”sn Although some see the article with overseer as indicating a single leader at the top of the ecclesiastical structure (thus taking the article as monadic), this is hardly necessary. It is naturally taken generically (referring to the class of leaders known as overseers) and, in fact, finds precedent in 2:11-12 (“a woman,” “a man”), 2:15 (“she”).
  4. 1 Timothy 3:2 tn Or “a man married only once,” “devoted solely to his wife” (see 1 Tim 3:12; 5:9; Titus 1:6). The meaning of this phrase is disputed. It is frequently understood to refer to the marital status of the church leader, excluding from leadership those who are (1) unmarried, (2) polygamous, (3) divorced, or (4) remarried after being widowed. A different interpretation is reflected in the NEB’s translation “faithful to his one wife.”
  5. 1 Timothy 3:4 tn Grk “having children in submission with all dignity.” The last phrase, “keep his children in control without losing his dignity,” may refer to the children rather than the parent: “having children who are obedient and respectful.”
  6. 1 Timothy 3:6 tn Grk “that he may not become arrogant.”
  7. 1 Timothy 3:6 tn Grk “the judgment of the devil,” which could also mean “the judgment that the devil incurred.” But see 1 Tim 1:20 for examples of the danger Paul seems to have in mind.
  8. 1 Timothy 3:7 tn Or “have a good reputation with”; Grk “have a good testimony from.”
  9. 1 Timothy 3:7 tn Grk “the ones outside.”
  10. 1 Timothy 3:7 tn Or “be trapped like the devil was”; Grk “fall into the trap of the devil.” The parallel in 2 Tim 2:26 supports the rendering given in the text.
  11. 1 Timothy 3:8 tn Or “respectable, honorable, of serious demeanor.”
  12. 1 Timothy 3:8 tn Or “insincere,” “deceitful”; Grk “speaking double.”
  13. 1 Timothy 3:8 tn Grk “not devoted to much wine.”
  14. 1 Timothy 3:9 sn The mystery of the faith is a reference to the revealed truths of the Christian faith.
  15. 1 Timothy 3:11 tn Or “also deaconesses.” The Greek word here is γυναῖκας (gunaikas) which literally means “women” or “wives.” It is possible that this refers to women who serve as deacons, “deaconesses.” The evidence is as follows: (1) The immediate context refers to deacons; (2) the author mentions nothing about wives in his section on elder qualifications (1 Tim 3:1-7); (3) it would seem strange to have requirements placed on deacons’ wives without corresponding requirements placed on elders’ wives; and (4) elsewhere in the NT, there seems to be room for seeing women in this role (cf. Rom 16:1 and the comments there). The translation “wives”—referring to the wives of the deacons—is probably to be preferred, though, for the following reasons: (1) It would be strange for the author to discuss women deacons right in the middle of the qualifications for male deacons; more naturally they would be addressed by themselves. (2) The author seems to indicate clearly in the next verse that women are not deacons: “Deacons must be husbands of one wife.” (3) Most of the qualifications given for deacons elsewhere do not appear here. Either the author has truncated the requirements for women deacons, or he is not actually referring to women deacons; the latter seems to be the more natural understanding. (4) The principle given in 1 Tim 2:12 appears to be an overarching principle for church life which seems implicitly to limit the role of deacon to men. Nevertheless, a decision in this matter is difficult, and our conclusions must be regarded as tentative.
  16. 1 Timothy 3:12 tn Or “men married only once,” “devoted solely to their wives” (see the note on “wife” in 1 Tim 3:2; also 1 Tim 5:9; Titus 1:6).
  17. 1 Timothy 3:13 sn The statement those who have served well as deacons gain a good standing for themselves is reminiscent of Jesus’ teaching (Matt 20:26-28; Mark 10:43-45) that the one who wishes to be great must be a servant (διάκονος [diakonos], used here of deacons) of all, just as the Son of Man came not to be served but to serve (διακονέω [diakoneō], as in 1 Tim 3:10, 13).
  18. 1 Timothy 3:13 sn In the phrase the faith that is in Christ Jesus, the term faith seems to mean “what Christians believe, Christian truth,” rather than personal trust in Christ. So the whole phrase could mean that others will come to place greater confidence in them regarding Christian truth, but the word “confidence” is much more likely to refer to their own boldness to act on the truth of their convictions.
  19. 1 Timothy 3:14 tn Grk “these things.” sn These instructions refer to the instructions about local church life, given in 1 Tim 2:1-3:13.
  20. 1 Timothy 3:15 tn Grk “how it is necessary to behave.”
  21. 1 Timothy 3:15 tn Grk “which is” (but the relative clause shows the reason for such conduct).
  22. 1 Timothy 3:16 tn Grk “confessedly, admittedly, most certainly.”
  23. 1 Timothy 3:16 tn Grk “great is the mystery of [our] religion,” or “great is the mystery of godliness.” The word “mystery” denotes a secret previously hidden in God, but now revealed and made widely known (cf. Rom 16:25; 1 Cor 2:7; 4:1; Eph 1:9; 3:3, 4, 9; 6:19; Col 1:26-27; 4:3). “Religion” (εὐσέβεια, eusebeia) is a word used frequently in the pastorals with a range of meanings: (1) a certain attitude toward God—“devotion, reverence”; (2) the conduct that befits that attitude—“godliness, piety”; and (3) the whole system of belief and approach to God that forms the basis for such attitude and conduct—“religion, creed.” See BDAG 412-13 s.v.; 2 Tim 3:5; 4 Macc 9:6-7, 29-30; 15:1-3; 17:7. So the following creedal statements are illustrations of the great truths that the church is charged with protecting (v. 15).
  24. 1 Timothy 3:16 tc The Byzantine text along with a few other witnesses (א3 Ac C2 D2 Ψ [88] 1241 1505 1739 1881 M al vgms) read θεός (theos, “God”) for ὅς (hos, “who”). Most significant among these witnesses is 1739; the second correctors of some of the other mss tend to conform to the medieval standard, the Byzantine text, and add no independent voice to the textual problem. At least two mss have ὁ θεός (69 88), a reading that is a correction on the anarthrous θεός. On the other side, the masculine relative pronoun ὅς is strongly supported by א* A* C* F G 33 365 1175 Did Epiph. Significantly, D* and virtually the entire Latin tradition read the neuter relative pronoun, ὅ (ho, “which”), a reading that indirectly supports ὅς since it could not easily have been generated if θεός had been in the text. Thus, externally, there is no question as to what should be considered the Ausgangstext: The Alexandrian and Western traditions are decidedly in favor of ὅς. Internally, the evidence is even stronger. What scribe would change θεός to ὅς intentionally? “Who” is not only a theologically pale reading by comparison; it also is much harder (since the relative pronoun has no obvious antecedent, probably the reason for the neuter pronoun of the Western tradition). Intrinsically, the rest of 3:16, beginning with ὅς, appears to form a hymn with six strophes. As such, it is a text that is seemingly incorporated into the letter without syntactical connection. Hence, not only should we not look for an antecedent for ὅς (as is often done by commentators), but the relative pronoun thus is not too hard a reading (or impossible, as Dean Burgon believed). Once the genre is taken into account, the relative pronoun fits neatly into the author’s style (cf. also Col 1:15; Phil 2:6 for other places in which the relative pronoun begins a hymn, as was often the case in poetry of the day). On the other hand, with θεός written as a nomen sacrum, it would have looked very much like the relative pronoun: q-=s vs. os. Thus, it may have been easy to confuse one for the other. This, of course, does not solve which direction the scribes would go, although given their generally high Christology and the bland and ambiguous relative pronoun, it is doubtful that they would have replaced θεός with ὅς. How then should we account for θεός? It appears that sometime after the 2nd century the θεός reading came into existence, either via confusion with ὅς or as an intentional alteration to magnify Christ and clear up the syntax at the same time. Once it got in, this theologically rich reading was easily able to influence all the rest of the mss it came in contact with (including mss already written, such as א A C D). That this reading did not arise until after the 2nd century is evident from the Western reading, ὅ. The neuter relative pronoun is certainly a “correction” of ὅς, conforming the gender to that of the neuter μυστήριον (mustērion, “mystery”). What is significant in this reading is (1) since virtually all the Western witnesses have either the masculine or neuter relative pronoun, the θεός reading was apparently unknown to them in the 2nd century (when the “Western” text seems to have originated, though its place of origination was most likely in the east); they thus supply strong indirect evidence of ὅς outside of Egypt in the 2nd century; (2) even 2nd century scribes were liable to misunderstand the genre, feeling compelled to alter the masculine relative pronoun because it appeared to them to be too harsh. The evidence, therefore, for ὅς is quite compelling, both externally and internally. As TCGNT 574 notes, “no uncial (in the first hand) earlier than the eighth or ninth century (Ψ) supports θεός; all ancient versions presuppose ὅς or ὅ; and no patristic writer prior to the last third of the fourth century testifies to the reading θεός.” Thus, the cries of certain groups that θεός has to be original must be seen as special pleading. To argue that heretics tampered with the text here is self-defeating, for most of the Western fathers who quoted the verse with the relative pronoun were quite orthodox, strongly affirming the deity of Christ. They would have dearly loved such a reading as θεός. Further, had heretics introduced a variant to θεός, a far more natural choice would have been Χριστός (Christos, “Christ”) or κύριος (kurios, “Lord”), since the text is self-evidently about Christ, but it is not self-evidently a proclamation of his deity. (See ExSyn 341-42, for a summary discussion on this issue and additional bibliographic references.)tn Grk “who.”sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
  25. 1 Timothy 3:16 tn Or “in spirit.”
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