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2 Samuel 3
New English Translation

3 1 However, the war was prolonged between the house of Saul and the house of David. David was becoming steadily stronger, while the house of Saul was becoming increasingly weaker.

2 Now sons were born to David in Hebron. His firstborn was Amnon, born to Ahinoam the Jezreelite. 3 His second son[a] was Kileab, born to Abigail the widow[b] of Nabal the Carmelite. His third son was Absalom, the son of Maacah daughter of King Talmai of Geshur. 4 His fourth son was Adonijah, the son of Haggith. His fifth son was Shephatiah, the son of Abital. 5 His sixth son was Ithream, born to David’s wife Eglah. These sons[c] were all born to David in Hebron.

Abner Defects to David’s Camp

6 As the war continued between the house of Saul and the house of David, Abner was becoming more influential[d] in the house of Saul. 7 Now Saul had a concubine named Rizpah daughter of Aiah. Ish Bosheth[e] said to Abner, “Why did you sleep with[f] my father’s concubine?”[g]

8 These words of Ish Bosheth really angered Abner and he said, “Am I the head of a dog that belongs to Judah? This very day I am demonstrating[h] loyalty to the house of Saul your father and to his relatives[i] and his friends! I have not betrayed you into the hand of David. Yet you have accused me of sinning with this woman today![j] 9 God will severely judge Abner[k] if I do not do for David exactly what the Lord has promised him,[l] 10 namely, to transfer the kingdom from the house of Saul and to establish the throne of David over Israel and over Judah all the way from Dan to Beer Sheba!” 11 Ish Bosheth[m] was unable to answer Abner with even a single word because he was afraid of him.

12 Then Abner sent messengers[n] to David saying, “To whom does the land belong? Make an agreement[o] with me, and I will do whatever I can[p] to cause all Israel to turn to you.” 13 So David said, “Good! I will make an agreement with you. I ask only one thing from you. You will not see my face unless you bring Saul’s daughter Michal when you come to visit me.”[q]

14 David sent messengers to Ish Bosheth son of Saul with this demand:[r] “Give me my wife Michal whom I acquired[s] for 100 Philistine foreskins.” 15 So Ish Bosheth took her[t] from her husband Paltiel[u] son of Laish. 16 Her husband went along behind her, weeping all the way to Bahurim. Finally Abner said to him, “Go back!”[v] So he returned home.

17 Abner advised[w] the elders of Israel, “Previously you were wanting David to be your king.[x] 18 Act now! For the Lord has said to David, ‘By the hand of my servant David I will save[y] my people Israel from[z] the Philistines and from all their enemies.’”

19 Then Abner spoke privately with[aa] the Benjaminites. Abner also went to Hebron to inform David privately[ab] of all that Israel and the entire house of Benjamin had agreed to.[ac] 20 When Abner, accompanied by twenty men, came to David in Hebron, David prepared a banquet for Abner and the men who were with him. 21 Abner said to David, “Let me leave so that I may go and gather all Israel to my lord the king so that they may make an agreement[ad] with you. Then you will rule over all that you desire.” So David sent Abner away, and he left in peace.

Abner Is Killed

22 Now David’s soldiers[ae] and Joab were coming back from a raid, bringing a great deal of plunder with them. Abner was no longer with David in Hebron, for David[af] had sent him away and he had left in peace. 23 When Joab and all the army that was with him arrived, Joab was told: “Abner the son of Ner came to the king; he sent him away, and he left in peace!”

24 So Joab went to the king and said, “What have you done? Abner[ag] has come to you. Why would you send him away? Now he’s gone on his way![ah] 25 You know Abner the son of Ner. Surely he came here to spy on you and to determine when you leave and when you return[ai] and to discover everything that you are doing!”

26 Then Joab left David and sent messengers after Abner. They brought him back from the well of Sirah. (But David was not aware of it.) 27 When Abner returned to Hebron, Joab took him aside at the gate as if to speak privately with him. Joab then stabbed him[aj] in the abdomen and killed him, avenging the shed blood of his brother Asahel.[ak]

28 When David later heard about this, he said, “I and my kingdom are forever innocent before the Lord of the shed blood of Abner son of Ner. 29 May his blood whirl over[al] the head of Joab and the entire house of his father![am] May the males of Joab’s house[an] never cease to have[ao] someone with a running sore or a skin disease or one who works at the spindle[ap] or one who falls by the sword or one who lacks food!”

30 So Joab and his brother Abishai killed Abner, because he had killed their brother Asahel in Gibeon during the battle.

31 David instructed Joab and all the people who were with him, “Tear your clothes. Put on sackcloth. Lament before Abner!” Now King David followed[aq] behind the funeral pallet.[ar] 32 So they buried Abner in Hebron. The king cried loudly[as] over Abner’s grave, and all the people wept too. 33 The king chanted the following lament for Abner:

“Should Abner have died like a fool?
34 Your hands[at] were not bound,
and your feet were not put into irons.
You fell the way one falls before criminals.”

All the people[au] wept over him again. 35 Then all the people came and encouraged David to eat food while it was still day. But David took an oath saying, “God will punish me severely[av] if I taste bread or anything whatsoever before the sun sets!”

36 All the people noticed this and it pleased them.[aw] In fact, everything the king did pleased all the people. 37 All the people and all Israel realized on that day that the killing of Abner son of Ner was not done at the king’s instigation.[ax]

38 Then the king said to his servants, “Do you not realize that a great leader[ay] has fallen this day in Israel? 39 Today I am weak, even though I am anointed as king. These men, the sons of Zeruiah, are too much for me to bear![az] May the Lord punish appropriately the one who has done this evil thing!”[ba]

Footnotes

  1. 2 Samuel 3:3 tn The Hebrew text does not have the word “son.” So also in vv. 3-5.
  2. 2 Samuel 3:3 tn Heb “wife.”
  3. 2 Samuel 3:5 tn The Hebrew text does not have “sons.”
  4. 2 Samuel 3:6 tn Heb “was strengthening himself.” The statement may have a negative sense here, perhaps suggesting that Abner was overstepping the bounds of political propriety in a self-serving way.
  5. 2 Samuel 3:7 tc The Hebrew of the MT reads simply “and he said,” with no expressed subject for the verb. It is not likely that the text originally had no expressed subject for this verb, since the antecedent is not immediately clear from the context. We should probably restore to the Hebrew text the name “Ish Bosheth.” See a few medieval Hebrew mss, Aquila, Symmachus, Theodotion, and Vulgate. Perhaps the name was accidentally omitted by homoioarcton. Note that both the name Ish Bosheth and the following preposition אֶל (ʾel) begin with the letter alef.
  6. 2 Samuel 3:7 tn The expression בּוֹא אֶל (boʾ ʾel) means “come to” or “approach,” but is also used as a euphemism for sexual relations.
  7. 2 Samuel 3:7 sn This accusation against Abner is a very serious one, since an act of sexual infringement on the king’s harem would probably have been understood as a blatant declaration of aspirations to kingship. As such it was not merely a matter of ethical impropriety but an act of grave political significance as well.
  8. 2 Samuel 3:8 tn Heb “I do.”
  9. 2 Samuel 3:8 tn Heb “brothers.”
  10. 2 Samuel 3:8 tn Heb “and you have laid upon me the guilt of the woman today.”
  11. 2 Samuel 3:9 tn Heb “So will God do to Abner and so he will add to him.”
  12. 2 Samuel 3:9 tc Heb “has sworn to David.” The LXX, with the exception of the recension of Origen, adds “in this day.”
  13. 2 Samuel 3:11 tn Heb “he”; the referent (Ish Bosheth) has been specified in the translation for clarity.
  14. 2 Samuel 3:12 tn The Hebrew text adds here, “on his behalf.”
  15. 2 Samuel 3:12 tn Heb “cut a covenant.” So also in vv. 13, 21.
  16. 2 Samuel 3:12 tn Heb “and behold, my hand is with you.”
  17. 2 Samuel 3:13 tn The words “when you come to see my face,” though found in the Hebrew text, are somewhat redundant given the similar expression in the earlier part of the verse. The words are absent from the Syriac Peshitta.
  18. 2 Samuel 3:14 tn Heb “to Ish Bosheth son of Saul saying.” To avoid excessive sibilance (especially when read aloud) the translation renders “saying” as “with this demand.”
  19. 2 Samuel 3:14 tn Heb “whom I betrothed to myself.”
  20. 2 Samuel 3:15 tn Heb “sent and took her.”
  21. 2 Samuel 3:15 tn In 1 Sam 25:44 this name appears as “Palti.”
  22. 2 Samuel 3:16 tn Heb “Go, return.”
  23. 2 Samuel 3:17 tn Heb “the word of Abner was with.”
  24. 2 Samuel 3:17 tn Heb “you were seeking David to be king over you.”
  25. 2 Samuel 3:18 tc The present translation follows the LXX, the Syriac Peshitta, and Vulgate in reading “I will save,” rather than the MT “he saved” or “to save." The context calls for the first person common singular imperfect of the verb rather than the third person masculine singular perfect or the infinitive construct.
  26. 2 Samuel 3:18 tn Heb “from the hand of.”
  27. 2 Samuel 3:19 tn Heb “into the ears of.”
  28. 2 Samuel 3:19 tn Heb “also Abner went to speak into the ears of David in Hebron.”
  29. 2 Samuel 3:19 tn Heb “all which was good in the eyes of Israel and in the eyes of all the house of Benjamin.”
  30. 2 Samuel 3:21 tn After the cohortatives, the prefixed verbal form with the prefixed conjunction indicates purpose or result.
  31. 2 Samuel 3:22 tn Heb “And look, the servants of David.”
  32. 2 Samuel 3:22 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  33. 2 Samuel 3:24 tn Heb “Look, Abner.”
  34. 2 Samuel 3:24 tc The LXX adds “in peace.”
  35. 2 Samuel 3:25 tn Heb “your going out and your coming in.” The expression is a merism. It specifically mentions the polar extremities of the actions but includes all activity in between the extremities as well, thus encompassing the entirety of one’s activities.
  36. 2 Samuel 3:27 tn Heb “and he struck him down there [in] the stomach.”
  37. 2 Samuel 3:27 tn Heb “and he [i.e., Abner] died on account of the blood of Asahel his [i.e., Joab’s] brother.”
  38. 2 Samuel 3:29 tn Heb “and may they whirl over.” In the Hebrew text the subject of the plural verb is unexpressed. The most likely subject is Abner’s “shed blood” (v. 28), which is a masculine plural form in Hebrew. The verb חוּל (khul, “whirl”) is used with the preposition עַל (ʿal) only here and in Jer 23:19; 30:23.
  39. 2 Samuel 3:29 tc 4QSama has “of Joab” rather than “of his father” read by the MT.
  40. 2 Samuel 3:29 tn Heb “the house of Joab.” However, it is necessary to specify that David’s curse is aimed at Joab’s male descendants; otherwise it would not be clear that “one who works at the spindle” refers to a man doing woman’s work rather than a woman.
  41. 2 Samuel 3:29 tn Heb “and may there not be cut off from the house of Joab.”
  42. 2 Samuel 3:29 tn The expression used here is difficult. The translation “one who works at the spindle” follows a suggestion of S. R. Driver that the expression pejoratively describes an effeminate man who, rather than being a mighty warrior, is occupied with tasks that are normally fulfilled by women (S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 250-51; cf. NAB “one unmanly”; TEV “fit only to do a woman’s work”; CEV “cowards”). But P. K. McCarter, following an alleged Phoenician usage of the noun to refer to “crutches,” adopts a different view. He translates the phrase “clings to a crutch,” seeing here a further description of physical lameness (II Samuel [AB], 118). Such an idea fits the present context well and is followed by NIV, NCV, and NLT, although the evidence for this meaning is questionable. According to DNWSI 2:915-16, the noun consistently refers to a spindle in Phoenician, as it does in Ugaritic (see UT 468).
  43. 2 Samuel 3:31 tn Heb “was walking.”
  44. 2 Samuel 3:31 tn A ‫מִטָּה‬ (mittah) is typically bed with a frame (which can be ornate and covered with blankets and pillows). Here, like a stretcher, it is a portable frame for carrying a body, technically a bier.
  45. 2 Samuel 3:32 tn Heb “lifted up his voice and wept.” The expression is a verbal hendiadys.
  46. 2 Samuel 3:34 tc The translation follows many medieval Hebrew manuscripts and several ancient versions in reading “your hands,” rather than “your hand.”
  47. 2 Samuel 3:34 tc 4QSama lacks the words “all the people.”
  48. 2 Samuel 3:35 tn Heb “Thus God will do to me and thus he will add.”
  49. 2 Samuel 3:36 tn Heb “it was good in their eyes.”
  50. 2 Samuel 3:37 tn Heb “from the king.”
  51. 2 Samuel 3:38 tn Heb “a leader and a great one.” The expression is a hendiadys.
  52. 2 Samuel 3:39 tn Heb “are hard from me.”
  53. 2 Samuel 3:39 tn Heb “May the Lord repay the doer of the evil according to his evil” (NASB similar).
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2 Samuel 2
2 Samuel 4
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1 Chronicles 12
New English Translation

Warriors Who Joined David at Ziklag

12 These were the men who joined David in Ziklag, when he was banished[a] from the presence of Saul son of Kish. (They were among the warriors who assisted him in battle. 2 They were armed with bows and could shoot arrows or sling stones right or left-handed. They were fellow tribesmen of Saul from Benjamin.[b]) These were:[c]

3 Ahiezer, the leader, and Joash, the sons of Shemaah the Gibeathite; Jeziel and Pelet, the sons of Azmaveth; Berachah, Jehu the Anathothite,

4 Ishmaiah the Gibeonite, one of the thirty warriors and their leader, (12:5)[d] Jeremiah, Jahaziel, Johanan, Jozabad the Gederathite,

5 (12:6) Eluzai, Jerimoth, Bealiah, Shemariah, Shephatiah the Haruphite,

6 Elkanah, Isshiah, Azarel, Joezer, and Jashobeam, who were Korahites,

7 and Joelah and Zebadiah, the sons of Jeroham from Gedor.

8 Some of the Gadites joined David at the stronghold in the wilderness. They were warriors who were trained for battle; they carried shields and spears. They were as fierce as lions and could run as quickly as gazelles across the hills.[e] 9 Ezer was the leader, Obadiah the second in command, Eliab the third, 10 Mishmannah the fourth, Jeremiah the fifth, 11 Attai the sixth, Eliel the seventh, 12 Johanan the eighth, Elzabad the ninth, 13 Jeremiah the tenth, and Machbannai the eleventh. 14 These Gadites were military leaders; the least led a hundred men, the greatest a thousand.[f] 15 They crossed the Jordan River[g] in the first month,[h] when it was overflowing its banks, and routed those living in all the valleys to the east and west.[i]

16 Some from Benjamin and Judah also came to David’s stronghold. 17 David went out to meet them and said,[j] “If you come to me in peace and want to help me, then I will make an alliance with you.[k] But if you come to betray me to my enemies when I have not harmed you,[l] may the God of our ancestors[m] take notice and judge!” 18 But a spirit[n] empowered[o] Amasai, the leader of the group of warriors known as the Thirty, and he said:[p]

“We are yours, O David!

We support[q] you, O son of Jesse!

May you greatly prosper.[r]

May those who help you prosper.[s]

Indeed[t] your God helps you!”

So David accepted them and made them leaders of raiding bands.

19 Some men from Manasseh joined[u] David when he went with the Philistines to fight against Saul. (But in the end they did not help the Philistines because, after taking counsel, the Philistine lords sent David away, saying, “It would be disastrous for us if he deserts to his master Saul.”)[v] 20 When David[w] went to Ziklag, the men of Manasseh who joined him were Adnach, Jozabad, Jediael, Michael, Jozabad, Elihu, and Zillethai, leaders of 1,000 soldiers each in the tribe of Manasseh. 21 They helped David fight against raiding bands, for all of them were warriors and leaders in the army. 22 Each day men came to help David until his army became very large.[x]

Support for David in Hebron

23 The following is a record of the armed warriors who came with their leaders and joined David in Hebron in order to make David king in Saul’s place, in accordance with the Lord’s decree:[y]

24 From Judah came 6,800 trained warriors carrying shields and spears.[z]

25 From Simeon there were 7,100 warriors.

26 From Levi there were 4,600. 27 Jehoiada, the leader of Aaron’s descendants, brought 3,700 men with him, 28 along with Zadok, a young warrior, and 22 leaders from his family.

29 From Benjamin, Saul’s tribe,[aa] there were 3,000, most of whom, up to that time, had been loyal to Saul.[ab]

30 From Ephraim there were 20,800 warriors, who had brought fame to their families.[ac]

31 From the half-tribe of Manasseh there were 18,000 who had been designated by name to come and make David king.

32 From Issachar there were 200 leaders and all their relatives at their command—they understood the times and knew what Israel should do.[ad]

33 From Zebulun there were 50,000 warriors who were prepared for battle, equipped with all kinds of weapons, and ready to give their undivided loyalty.[ae]

34 From Naphtali there were 1,000 officers, along with 37,000 men carrying shields and spears.

35 From Dan there were 28,600 men prepared for battle.

36 From Asher there were 40,000 warriors prepared for battle.

37 From the other side of the Jordan, from Reuben, Gad, and the half-tribe of Manasseh, there were 120,000 men armed with all kinds of weapons.

38 All these men were warriors who were ready to march.[af] They came to Hebron to make David king over all Israel by acclamation;[ag] all the rest of the Israelites also were in agreement that David should become king.[ah] 39 They spent three days feasting[ai] there with David, for their relatives had given them provisions. 40 Also their neighbors, from as far away as Issachar, Zebulun, and Naphtali, were bringing food on donkeys, camels, mules, and oxen. There were large supplies of flour, fig cakes, raisins, wine, olive oil, beef, and lamb,[aj] for Israel was celebrating.[ak]

Footnotes

  1. 1 Chronicles 12:1 tn Heb “kept from.”
  2. 1 Chronicles 12:2 tn Heb “ones armed with bow[s], using the right hand and the left hand with stones and with arrows with the bow, from the brothers of Saul from Benjamin.”
  3. 1 Chronicles 12:2 tn The words “These were” have been supplied in the translation for stylistic reasons, because of the length of the intervening material since the beginning of the verse.
  4. 1 Chronicles 12:4 sn In the Hebrew text (BHS) a verse division occurs at this point, and for the remainder of the chapter the verse numbers of the Hebrew Bible differ by one from the English Bible. Thus 1 Chr 12:4b ET = 12:5 HT, and 12:5-40 ET = 12:6-41 HT. Beginning with 13:1 the verse numbers in the ET and HT are again the same.
  5. 1 Chronicles 12:8 tn Heb “warriors, men of battle for war, prepared with shield and spear, and [like] the face of a lion were their faces, and like gazelles on the hills to hurry.”
  6. 1 Chronicles 12:14 tn Heb “one for a hundred the small, and the great for a thousand.” Another option is to translate the preposition ל (lamed) as “against” and to understand this as a hyperbolic reference to their prowess: “the least could stand against a hundred, the greatest against a thousand.”
  7. 1 Chronicles 12:15 tn The word “River” is not in the Hebrew text, but has been supplied for clarity.
  8. 1 Chronicles 12:15 sn That is, March-April.
  9. 1 Chronicles 12:15 tn Heb “and they chased all the valleys to the east and to the west.”
  10. 1 Chronicles 12:17 tn Heb “and David went out before them and answered and said to them.”
  11. 1 Chronicles 12:17 tn Heb “there will be to me concerning you a heart for unity.”
  12. 1 Chronicles 12:17 tn Heb “with no violence in my hands.”
  13. 1 Chronicles 12:17 tn Heb “fathers.”
  14. 1 Chronicles 12:18 tn Perhaps “the Spirit,” but the text has simply רוּחַ (ruakh) with no article (suggesting an indefinite reference).
  15. 1 Chronicles 12:18 tn Heb “clothed.”
  16. 1 Chronicles 12:18 tn The words “and he said” are supplied in the translation for clarity and for stylistic reasons.
  17. 1 Chronicles 12:18 tn Heb “are with.”
  18. 1 Chronicles 12:18 tn Heb “Peace, peace to you.” The Hebrew term שָׁלוֹם (shalom, “peace”) is repeated to emphasize degree.
  19. 1 Chronicles 12:18 tn Heb “and peace to the one who helps you.”
  20. 1 Chronicles 12:18 tn Or “for.”
  21. 1 Chronicles 12:19 tn Heb “fell upon,” here in a good sense.
  22. 1 Chronicles 12:19 tn Heb “and they did not help them for by counsel they sent him away, the lords of the Philistines, saying, ‘With our heads he will fall to his master Saul.’”
  23. 1 Chronicles 12:20 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
  24. 1 Chronicles 12:22 tn Heb “for at the time of day in a day they were coming to David to help him until [there was] a great camp like the camp of God.” The term אֱלֹהִים (ʾelohim, “God”) is probably used idiomatically here to indicate the superlative.
  25. 1 Chronicles 12:23 tn Heb “these are the numbers of the heads of the forces armed for battle [who] came to David in Hebron to turn over the kingdom of Saul to him according to the mouth of the Lord.”
  26. 1 Chronicles 12:24 tn Heb “the sons of Judah, carrying shield and spear, [were] 6,800 armed for battle.”
  27. 1 Chronicles 12:29 tn Heb “from the sons of Benjamin, the brothers of Saul.”
  28. 1 Chronicles 12:29 tn Heb “and until then, the majority of them were keeping the charge of the house of Saul.”
  29. 1 Chronicles 12:30 tn Heb “men of names for the house of their fathers.”
  30. 1 Chronicles 12:32 tn Heb “from the sons of Issachar, knowers of understanding for times to know what Israel should do, their heads [were] 200, and all their brothers according to their mouth.”
  31. 1 Chronicles 12:33 tn Heb “from Zebulun, those going out for battle, prepared for war with all weapons of war, 50,000, and to help without a heart and a heart.”
  32. 1 Chronicles 12:38 tc Heb “all these [were] men of war, helpers of the battle line.” The present translation assumes an emendation of עֹדְרֵי (ʿodere, “helpers of”) to עֹרְכֵי, (ʿorekhe, “prepared for”).
  33. 1 Chronicles 12:38 tn Heb “with a complete heart they came to Hebron to make David king over all Israel.”
  34. 1 Chronicles 12:38 tn Heb “and also all the rest of Israel [was of] one mind to make David king.”
  35. 1 Chronicles 12:39 tn Heb “eating and drinking.”
  36. 1 Chronicles 12:40 tn Heb “cattle and sheep.”
  37. 1 Chronicles 12:40 tn Heb “for there was joy in Israel.”
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1 Chronicles 11
1 Chronicles 13
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Matthew 15
New English Translation

Breaking Human Traditions

15 Then Pharisees[a] and experts in the law[b] came from Jerusalem to Jesus and said,[c] 2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their[d] hands when they eat.”[e] 3 He answered them,[f] “And why do you disobey the commandment of God because of your tradition? 4 For God said,[g] ‘Honor your father and mother’[h] and ‘Whoever insults his father or mother must be put to death.’[i] 5 But you say, ‘If someone tells his father or mother, “Whatever help you would have received from me is given to God,”[j] 6 he does not need to honor his father.’[k] You have nullified the word of God on account of your tradition. 7 Hypocrites! Isaiah prophesied correctly about you when he said,

8 ‘This people honors me with their lips,
but their heart[l] is far from me,
9 and they worship me in vain,
teaching as doctrines the commandments of men.’”[m]

True Defilement

10 Then he called the crowd to him and said,[n] “Listen and understand. 11 What defiles a person is not what goes into the mouth; it is what[o] comes out of the mouth that defiles a person.” 12 Then the disciples came to him and said, “Do you know that when the Pharisees[p] heard this saying they were offended?” 13 And he replied,[q] “Every plant that my heavenly Father did not plant will be uprooted. 14 Leave them! They are blind guides.[r] If someone who is blind leads another who is blind,[s] both will fall into a pit.” 15 But Peter[t] said to him, “Explain this parable to us.” 16 Jesus[u] said, “Even after all this, are you still so foolish? 17 Don’t you understand that whatever goes into the mouth enters the stomach and then passes out into the sewer?[v] 18 But the things that come out of the mouth come from the heart, and these things defile a person. 19 For out of the heart come evil ideas, murder, adultery, sexual immorality, theft, false testimony, slander. 20 These are the things that defile a person; it is not eating with unwashed hands that defiles a person.”[w]

A Canaanite Woman’s Faith

21 After going out from there, Jesus went to the region of Tyre and Sidon. 22 A[x] Canaanite woman from that area came[y] and cried out,[z] “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 23 But he did not answer her a word. Then[aa] his disciples came and begged him,[ab] “Send her away, because she keeps on crying out after us.” 24 So[ac] he answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and bowed down[ad] before him and said,[ae] “Lord, help me!” 26 “It is not right[af] to take the children’s bread and throw it to the dogs,”[ag] he said.[ah] 27 “Yes, Lord,” she replied,[ai] “but even the dogs eat the crumbs that fall from their masters’ table.” 28 Then[aj] Jesus answered her, “Woman,[ak] your faith is great! Let what you want be done for you.” And her daughter was healed from that hour.

Healing Many Others

29 When he left there, Jesus went along the Sea of Galilee. Then he went up a mountain, where he sat down. 30 Then[al] large crowds came to him bringing with them the lame, blind, crippled, mute, and many others. They[am] laid them at his feet, and he healed them. 31 As a result, the crowd was amazed when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing, and they praised the God of Israel.

The Feeding of the Four Thousand

32 Then Jesus called his disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way.” 33 The disciples said to him, “Where can we get enough bread in this desolate place to satisfy so great a crowd?” 34 Jesus said to them, “How many loaves do you have?” They replied, “Seven—and a few small fish.” 35 After instructing the crowd to sit down on the ground, 36 he took the seven loaves and the fish, and after giving thanks, he broke them and began giving them to the disciples, who then gave them to the crowds.[an] 37 They[ao] all ate and were satisfied, and they picked up the broken pieces left over, seven baskets full. 38 Not counting children and women,[ap] there were 4,000 men who ate.[aq] 39 After sending away the crowd, he got into the boat[ar] and went to the region of Magadan.[as]

Footnotes

  1. Matthew 15:1 sn See the note on Pharisees in 3:7.
  2. Matthew 15:1 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.
  3. Matthew 15:1 tn The participle λέγοντες (legontes) has been translated as a finite verb so that its telic (i.e., final or conclusive) force can be more easily detected: The Pharisees and legal experts came to Jesus in order to speak with him.
  4. Matthew 15:2 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autōn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ƒ1 579 700 892 1424 f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA28 has the pronoun in brackets, indicating doubts as to its authenticity.
  5. Matthew 15:2 tn Grk “when they eat bread.”
  6. Matthew 15:3 tn Grk “But answering, he said to them.”
  7. Matthew 15:4 tc Most mss (א*,2b C L N W Γ Δ 0106 33 565 1241 1424 M) have an expanded introduction here; instead of “For God said,” they read “For God commanded, saying” (ὁ γὰρ θεὸς ἐνετείλατο λέγων, ho gar theos eneteilato legōn). But such expansions are generally motivated readings; in this case, most likely it was due to the wording of the previous verse (“the commandment of God”) that caused early scribes to add to the text. Although it is possible that other witnesses reduced the text to the simple εἶπεν (eipen, “[God] said”) because of perceived redundancy with the statement in v. 3, such is unlikely in light of the great variety and age of these authorities (א2a B D Θ 073 ƒ1, 13 579 700 892 lat co, as well as other versions and fathers).
  8. Matthew 15:4 sn A quotation from Exod 20:12; Deut 5:16.
  9. Matthew 15:4 sn A quotation from Exod 21:17; Lev 20:9.
  10. Matthew 15:5 tn Grk “is a gift,” that is, something dedicated to God.
  11. Matthew 15:6 tc The logic of v. 5 would seem to demand that both father and mother are in view in v. 6. Indeed, the majority of mss (C L N W Γ Δ Θ 0106 ƒ1 1424 M) have “or his mother” (ἢ τὴν μητέρα αὐτοῦ, ē tēn mētera autou) after “honor his father” here. However, there are significant witnesses that have variations on this theme (καὶ τὴν μητέρα αὐτοῦ [kai tēn mētera autou, “and his mother”] in Φ 565 1241 bo and ἢ τὴν μητέρα [“or mother”] in 073 ƒ13 33 579 700 892), which is usually an indication of a predictable addition to the text rather than an authentic reading. Further, the shorter reading (without any mention of “mother”) is found in early and significant witnesses (א B D a e syc sa). Although it is possible that the shorter reading came about accidentally (due to the repetition of—ερα αὐτοῦ), the evidence more strongly suggests that the longer readings were intentional scribal alterations.tn Grk “he will never honor his father.” Here Jesus is quoting the Pharisees, whose intent is to release the person who is giving his possessions to God from the family obligation of caring for his parents. The verb in this phrase is future tense, and it is negated with οὐ μή (ou mē), the strongest negation possible in Greek. A literal translation of the phrase does not capture the intended sense of the statement; it would actually make the Pharisees sound as if they agreed with Jesus. Instead, a more interpretive translation has been used to focus upon the release from family obligations that the Pharisees allowed in these circumstances.sn Here Jesus refers to something that has been set aside as a gift to be given to God at some later date, but which is still in the possession of the owner. According to contemporary Jewish tradition, the person who made this claim was absolved from responsibility to support or assist his parents, a clear violation of the Mosaic law to honor one’s parents (v. 4).
  12. Matthew 15:8 tn The term “heart” is a collective singular in the Greek text.
  13. Matthew 15:9 sn A quotation from Isa 29:13.
  14. Matthew 15:10 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
  15. Matthew 15:11 tn Grk “but what.”
  16. Matthew 15:12 sn See the note on Pharisees in 3:7.
  17. Matthew 15:13 tn Grk “And answering, he said.”
  18. Matthew 15:14 tc ‡ Most mss, some of which are significant, read “They are blind guides of the blind” (א2a C L N W Z Γ Δ Θ ƒ1, 13 33 579 700 1241 1424 M lat; SBL). The omission of “of the blind” is read by א*,2b B D 0237 Epiph. There is a distinct possibility of omission due to homoioarcton in א*; this manuscript has a word order variation which puts the word τυφλοί (tuphloi, “blind”) right before the word τυφλῶν (tuphlōn, “of the blind”). This does not explain the shorter reading, however, in the other witnesses, of which B and D are quite weighty. Internal considerations suggest that the shorter reading is autographic: “of the blind” was likely added by scribes to balance this phrase with Jesus’ following statement about the blind leading the blind, which clearly has two groups in view. A decision is difficult, but internal considerations here along with the strength of the witnesses argue that the shorter reading is more likely original. NA28 places τυφλῶν in brackets, indicating doubts as to its authenticity.
  19. Matthew 15:14 tn Grk “If blind leads blind.”
  20. Matthew 15:15 tn Grk “And answering, Peter said to him.” This construction is somewhat redundant in English and has been simplified in the translation.
  21. Matthew 15:16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  22. Matthew 15:17 tn Or “into the latrine.”
  23. Matthew 15:20 tn Grk “but to eat with unwashed hands does not defile a person.”
  24. Matthew 15:22 tn Grk “And behold a Canaanite.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  25. Matthew 15:22 tn Grk The participle ἐξελθοῦσα (exelthousa) is here translated as a finite verb. The emphasis is upon her crying out to Jesus.
  26. Matthew 15:22 tn Grk “cried out, saying.” The participle λέγουσα (legousa) is redundant here in contemporary English and has not been translated.
  27. Matthew 15:23 tn Here καί (kai) has been translated as “Then.”
  28. Matthew 15:23 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
  29. Matthew 15:24 tn Grk “And answering, he said.” The construction in Greek is somewhat redundant and has been simplified in the translation. Here δέ (de) has been translated as “so” to indicate the implied result of the disciples’ request.
  30. Matthew 15:25 tn In this context the verb προσκυνέω (proskuneō), which often describes worship, probably means simply bowing down to the ground in an act of reverence or supplication (see L&N 17.21).
  31. Matthew 15:25 tn Grk “she bowed down to him, saying.”
  32. Matthew 15:26 tn Grk “And answering, he said, ‘It is not right.’” The introductory phrase “answering, he said” has been simplified and placed at the end of the English sentence for stylistic reasons. Here δέ (de) has not been translated.
  33. Matthew 15:26 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.
  34. Matthew 15:26 tn Grk “And answering, he said.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  35. Matthew 15:27 tn Grk “she said.”
  36. Matthew 15:28 tn Grk “Then answering, Jesus said to her.” This expression has been simplified in the translation.
  37. Matthew 15:28 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
  38. Matthew 15:30 tn Here καί (kai) has been translated as “Then.”
  39. Matthew 15:30 tn Here καί (kai) has not been translated.
  40. Matthew 15:36 tn Grk “was giving them to the disciples, and the disciples to the crowd.”
  41. Matthew 15:37 tn Here καί (kai) has not been translated.
  42. Matthew 15:38 tc ‡ Although most witnesses (B C L N W Γ Δ ƒ13 33 1424 M f sys,p,h mae) read “women and children” instead of “children and women,” this is likely a harmonization to Matt 14:21. A decision is difficult here, but since “children and women” is found in early and geographically widespread witnesses (e.g., א D [Θ ƒ1] 579 lat syc sa bo), and has more compelling internal arguments on its side, it is likely the reading of the initial text. NA28, however, agrees with the majority of witnesses.
  43. Matthew 15:38 tn Grk “And those eating were 4,000 men, apart from children and women.”
  44. Matthew 15:39 sn See the note at Matt 4:21 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
  45. Matthew 15:39 sn Magadan was a place along the Sea of Galilee, the exact location of which is uncertain.
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