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25 Ants—a species not strong,
    yet they store up their food in the summer;

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Now it is of course required of stewards that they be found trustworthy.

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Chapter 9

Saul’s Conversion. [a]Now Saul, still breathing murderous threats against the disciples of the Lord,(A) went to the high priest(B) and asked him for letters to the synagogues in Damascus, that, if he should find any men or women who belonged to the Way,[b] he might bring them back to Jerusalem in chains. On his journey, as he was nearing Damascus, a light from the sky suddenly flashed around him.(C) He fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting me?”(D) He said, “Who are you, sir?” The reply came, “I am Jesus, whom you are persecuting.(E) Now get up and go into the city and you will be told what you must do.”(F) The men who were traveling with him stood speechless, for they heard the voice but could see no one.(G) Saul got up from the ground, but when he opened his eyes he could see nothing;[c] so they led him by the hand and brought him to Damascus.(H) For three days he was unable to see, and he neither ate nor drank.

Saul’s Baptism. 10 (I)There was a disciple in Damascus named Ananias, and the Lord said to him in a vision, “Ananias.” He answered, “Here I am, Lord.” 11 The Lord said to him, “Get up and go to the street called Straight and ask at the house of Judas for a man from Tarsus named Saul. He is there praying,(J) 12 and [in a vision] he has seen a man named Ananias come in and lay [his] hands on him, that he may regain his sight.” 13 But Ananias replied, “Lord, I have heard from many sources about this man, what evil things he has done to your holy ones[d] in Jerusalem.(K) 14 And here he has authority from the chief priests to imprison all who call upon your name.”(L) 15 But the Lord said to him, “Go, for this man is a chosen instrument of mine to carry my name before Gentiles, kings, and Israelites,(M) 16 and I will show him what he will have to suffer for my name.” 17 So Ananias went and entered the house; laying his hands on him, he said, “Saul, my brother, the Lord has sent me, Jesus who appeared to you on the way by which you came, that you may regain your sight and be filled with the holy Spirit.” 18 Immediately things like scales fell from his eyes and he regained his sight. He got up and was baptized, 19 and when he had eaten, he recovered his strength.[e]

Saul Preaches in Damascus. He stayed some days with the disciples in Damascus, 20 and he began at once to proclaim Jesus in the synagogues, that he is the Son of God.[f] 21 All who heard him were astounded and said, “Is not this the man who in Jerusalem ravaged those who call upon this name, and came here expressly to take them back in chains to the chief priests?” 22 But Saul grew all the stronger and confounded [the] Jews who lived in Damascus, proving that this is the Messiah.

Saul Visits Jerusalem. 23 After a long time had passed, the Jews conspired to kill him, 24 (N)but their plot became known to Saul. Now they were keeping watch on the gates day and night so as to kill him, 25 but his disciples took him one night and let him down through an opening in the wall, lowering him in a basket.

26 (O)When he arrived in Jerusalem[g] he tried to join the disciples, but they were all afraid of him, not believing that he was a disciple. 27 Then Barnabas took charge of him and brought him to the apostles, and he reported to them how on the way he had seen the Lord and that he had spoken to him, and how in Damascus he had spoken out boldly in the name of Jesus. 28 He moved about freely with them in Jerusalem, and spoke out boldly in the name of the Lord. 29 He also spoke and debated with the Hellenists,[h] but they tried to kill him. 30 And when the brothers learned of this, they took him down to Caesarea and sent him on his way to Tarsus.(P)

The Church at Peace. 31 [i]The church throughout all Judea, Galilee, and Samaria was at peace. It was being built up and walked in the fear of the Lord, and with the consolation of the holy Spirit it grew in numbers.

Peter Heals Aeneas at Lydda. 32 As Peter was passing through every region, he went down to the holy ones living in Lydda. 33 There he found a man named Aeneas, who had been confined to bed for eight years, for he was paralyzed. 34 Peter said to him, “Aeneas, Jesus Christ heals you. Get up and make your bed.” He got up at once. 35 And all the inhabitants of Lydda and Sharon saw him, and they turned to the Lord.

Peter Restores Tabitha to Life. 36 Now in Joppa there was a disciple named Tabitha (which translated means Dorcas).[j] She was completely occupied with good deeds and almsgiving. 37 Now during those days she fell sick and died, so after washing her, they laid [her] out in a room upstairs. 38 Since Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him with the request, “Please come to us without delay.” 39 So Peter got up and went with them. When he arrived, they took him to the room upstairs where all the widows came to him weeping and showing him the tunics and cloaks that Dorcas had made while she was with them. 40 Peter sent them all out and knelt down and prayed. Then he turned to her body and said, “Tabitha, rise up.” She opened her eyes, saw Peter, and sat up.(Q) 41 He gave her his hand and raised her up, and when he had called the holy ones and the widows, he presented her alive. 42 This became known all over Joppa, and many came to believe in the Lord. 43 [k](R)And he stayed a long time in Joppa with Simon, a tanner.

Footnotes

  1. 9:1–19 This is the first of three accounts of Paul’s conversion (with Acts 22:3–16 and Acts 26:2–18) with some differences of detail owing to Luke’s use of different sources. Paul’s experience was not visionary but was precipitated by the appearance of Jesus, as he insists in 1 Cor 15:8. The words of Jesus, “Saul, Saul, why are you persecuting me?” related by Luke with no variation in all three accounts, exerted a profound and lasting influence on the thought of Paul. Under the influence of this experience he gradually developed his understanding of justification by faith (see the letters to the Galatians and Romans) and of the identification of the Christian community with Jesus Christ (see 1 Cor 12:27). That Luke would narrate this conversion three times is testimony to the importance he attaches to it. This first account occurs when the word is first spread to the Gentiles. At this point, the conversion of the hero of the Gentile mission is recounted. The emphasis in the account is on Paul as a divinely chosen instrument (Acts 9:15).
  2. 9:2 The Way: a name used by the early Christian community for itself (Acts 18:26; 19:9, 23; 22:4; 24:14, 22). The Essene community at Qumran used the same designation to describe its mode of life.
  3. 9:8 He could see nothing: a temporary blindness (Acts 9:18) symbolizing the religious blindness of Saul as persecutor (cf. Acts 26:18).
  4. 9:13 Your holy ones: literally, “your saints.”
  5. 9:19–30 This is a brief resume of Paul’s initial experience as an apostolic preacher. At first he found himself in the position of being regarded as an apostate by the Jews and suspect by the Christian community of Jerusalem. His acceptance by the latter was finally brought about through his friendship with Barnabas (Acts 9:27).
  6. 9:20 Son of God: the title “Son of God” occurs in Acts only here, but cf. the citation of Ps 2:7 in Paul’s speech at Antioch in Pisidia (Acts 13:33).
  7. 9:26 This visit of Paul to Jerusalem is mentioned by Paul in Gal 1:18.
  8. 9:29 Hellenists: see note on Acts 6:1–7.
  9. 9:31–43 In the context of the period of peace enjoyed by the community through the cessation of Paul’s activities against it, Luke introduces two traditions concerning the miraculous power exercised by Peter as he was making a tour of places where the Christian message had already been preached. The towns of Lydda, Sharon, and Joppa were populated by both Jews and Gentiles and their Christian communities may well have been mixed.
  10. 9:36 Tabitha (Dorcas), respectively the Aramaic and Greek words for “gazelle,” exemplifies the right attitude toward material possessions expressed by Jesus in the Lucan Gospel (Lk 6:30; 11:41; 12:33; 18:22; 19:8).
  11. 9:43 The fact that Peter lodged with a tanner would have been significant to both the Gentile and Jewish Christians, for Judaism considered the tanning occupation unclean.

15 Samuel judged Israel as long as he lived.

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II. Establishment of the Monarchy

Chapter 8

Request for a King. [a]In his old age Samuel appointed his sons judges over Israel.(A)

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Footnotes

  1. 8:1–22 From this chapter on, the editors of 1 Samuel provide two and sometimes three perspectives on the same event: e.g., the selection of Saul as king is recounted in chap. 8; 10:17–24; chap. 12.

Have no anxiety at all, but in everything, by prayer and petition, with thanksgiving, make your requests known to God.(A)

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Two are better than one: They get a good wage for their toil. 10 If the one falls, the other will help the fallen one. But woe to the solitary person! If that one should fall, there is no other to help. 11 So also, if two sleep together, they keep each other warm. How can one alone keep warm? 12 Where one alone may be overcome, two together can resist. A three-ply cord[a] is not easily broken.

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Footnotes

  1. 4:12 A three-ply cord: an ancient proverb known centuries before biblical times. The progression (“two together…three-ply”) seems to imply, “If two are good, three are even better.”

I. The Preparation for the Public Ministry of Jesus[a]

Chapter 1

The beginning of the gospel of Jesus Christ [the Son of God].[b]

The Preaching of John the Baptist. (A)As it is written in Isaiah the prophet:[c](B)

“Behold, I am sending my messenger ahead of you;
    he will prepare your way.
(C)A voice of one crying out in the desert:
    ‘Prepare the way of the Lord,
    make straight his paths.’”

John [the] Baptist appeared in the desert proclaiming a baptism of repentance for the forgiveness of sins. People of the whole Judean countryside and all the inhabitants of Jerusalem were going out to him and were being baptized by him in the Jordan River as they acknowledged their sins. John was clothed in camel’s hair, with a leather belt around his waist.[d] He fed on locusts and wild honey. And this is what he proclaimed: “One mightier than I is coming after me. I am not worthy to stoop and loosen the thongs of his sandals. [e](D)I have baptized you with water; he will baptize you with the holy Spirit.”

The Baptism of Jesus. (E)It happened in those days that Jesus came from Nazareth of Galilee and was baptized in the Jordan by John. 10 On coming up out of the water he saw the heavens being torn open and the Spirit, like a dove, descending upon him.[f] 11 (F)And a voice came from the heavens, “You are my beloved Son; with you I am well pleased.”

The Temptation of Jesus.[g] 12 At once the Spirit drove him out into the desert,(G) 13 and he remained in the desert for forty days, tempted by Satan. He was among wild beasts, and the angels ministered to him.

II. The Mystery of Jesus

The Beginning of the Galilean Ministry. 14 (H)After John had been arrested,[h] Jesus came to Galilee proclaiming the gospel of God: 15 (I)“This is the time of fulfillment. The kingdom of God is at hand. Repent, and believe in the gospel.”

The Call of the First Disciples.[i] 16 (J)As he passed by the Sea of Galilee, he saw Simon and his brother Andrew casting their nets into the sea; they were fishermen. 17 Jesus said to them, “Come after me, and I will make you fishers of men.” 18 Then they abandoned their nets and followed him. 19 He walked along a little farther and saw James, the son of Zebedee, and his brother John. They too were in a boat mending their nets. 20 Then he called them. So they left their father Zebedee in the boat along with the hired men and followed him.

The Cure of a Demoniac. 21 [j](K)Then they came to Capernaum, and on the sabbath he entered the synagogue and taught. 22 (L)The people were astonished at his teaching, for he taught them as one having authority and not as the scribes. 23 [k]In their synagogue was a man with an unclean spirit; 24 [l]he cried out, “What have you to do with us,[m] Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” 25 Jesus rebuked him and said, “Quiet! Come out of him!” 26 The unclean spirit convulsed him and with a loud cry came out of him. 27 All were amazed and asked one another, “What is this? A new teaching with authority. He commands even the unclean spirits and they obey him.” 28 His fame spread everywhere throughout the whole region of Galilee.

The Cure of Simon’s Mother-in-Law. 29 (M)On leaving the synagogue he entered the house of Simon and Andrew with James and John. 30 Simon’s mother-in-law lay sick with a fever. They immediately told him about her. 31 He approached, grasped her hand, and helped her up. Then the fever left her and she waited on them.

Other Healings. 32 When it was evening, after sunset, they brought to him all who were ill or possessed by demons. 33 The whole town was gathered at the door. 34 He cured many who were sick with various diseases, and he drove out many demons, not permitting them to speak because they knew him.

Jesus Leaves Capernaum. 35 (N)Rising very early before dawn, he left and went off to a deserted place, where he prayed. 36 Simon and those who were with him pursued him 37 and on finding him said, “Everyone is looking for you.” 38 He told them, “Let us go on to the nearby villages that I may preach there also. For this purpose have I come.” 39 So he went into their synagogues, preaching and driving out demons throughout the whole of Galilee.

The Cleansing of a Leper. 40 (O)A leper[n] came to him [and kneeling down] begged him and said, “If you wish, you can make me clean.” 41 Moved with pity, he stretched out his hand, touched him, and said to him, “I do will it. Be made clean.”(P) 42 The leprosy left him immediately, and he was made clean.(Q) 43 Then, warning him sternly, he dismissed him at once. 44 Then he said to him, “See that you tell no one anything, but go, show yourself to the priest and offer for your cleansing what Moses prescribed; that will be proof for them.”(R) 45 The man went away and began to publicize the whole matter. He spread the report abroad so that it was impossible for Jesus to enter a town openly. He remained outside in deserted places, and people kept coming to him from everywhere.

Footnotes

  1. 1:1–13 The prologue of the Gospel according to Mark begins with the title (Mk 1:1) followed by three events preparatory to Jesus’ preaching: (1) the appearance in the Judean wilderness of John, baptizer, preacher of repentance, and precursor of Jesus (Mk 1:2–8); (2) the baptism of Jesus, at which a voice from heaven acknowledges Jesus to be God’s Son, and the holy Spirit descends on him (Mk 1:9–11); (3) the temptation of Jesus by Satan (Mk 1:12–13).
  2. 1:1 The gospel of Jesus Christ [the Son of God]: the “good news” of salvation in and through Jesus, crucified and risen, acknowledged by the Christian community as Messiah (Mk 8:29; 14:61–62) and Son of God (Mk 1:11; 9:7; 15:39), although some important manuscripts here omit the Son of God.
  3. 1:2–3 Although Mark attributes the prophecy to Isaiah, the text is a combination of Mal 3:1; Is 40:3; Ex 23:20; cf. Mt 11:10; Lk 7:27. John’s ministry is seen as God’s prelude to the saving mission of his Son. The way of the Lord: this prophecy of Deutero-Isaiah concerning the end of the Babylonian exile is here applied to the coming of Jesus; John the Baptist is to prepare the way for him.
  4. 1:6 Clothed in camel’s hair…waist: the Baptist’s garb recalls that of Elijah in 2 Kgs 1:8. Jesus speaks of the Baptist as Elijah who has already come (Mk 9:11–13; Mt 17:10–12; cf. Mal 3:23–24; Lk 1:17).
  5. 1:8–9 Through the life-giving baptism with the holy Spirit (Mk 1:8), Jesus will create a new people of God. But first he identifies himself with the people of Israel in submitting to John’s baptism of repentance and in bearing on their behalf the burden of God’s decisive judgment (Mk 1:9; cf. Mk 1:4). As in the desert of Sinai, so here in the wilderness of Judea, Israel’s sonship with God is to be renewed.
  6. 1:10–11 He saw the heavens…and the Spirit…upon him: indicating divine intervention in fulfillment of promise. Here the descent of the Spirit on Jesus is meant, anointing him for his ministry; cf. Is 11:2; 42:1; 61:1; 63:9. A voice…with you I am well pleased: God’s acknowledgment of Jesus as his unique Son, the object of his love. His approval of Jesus is the assurance that Jesus will fulfill his messianic mission of salvation.
  7. 1:12–13 The same Spirit who descended on Jesus in his baptism now drives him into the desert for forty days. The result is radical confrontation and temptation by Satan who attempts to frustrate the work of God. The presence of wild beasts may indicate the horror and danger of the desert regarded as the abode of demons or may reflect the paradise motif of harmony among all creatures; cf. Is 11:6–9. The presence of ministering angels to sustain Jesus recalls the angel who guided the Israelites in the desert in the first Exodus (Ex 14:19; 23:20) and the angel who supplied nourishment to Elijah in the wilderness (1 Kgs 19:5–7). The combined forces of good and evil were present to Jesus in the desert. His sustained obedience brings forth the new Israel of God there where Israel’s rebellion had brought death and alienation.
  8. 1:14–15 After John had been arrested: in the plan of God, Jesus was not to proclaim the good news of salvation prior to the termination of the Baptist’s active mission. Galilee: in the Marcan account, scene of the major part of Jesus’ public ministry before his arrest and condemnation. The gospel of God: not only the good news from God but about God at work in Jesus Christ. This is the time of fulfillment: i.e., of God’s promises. The kingdom of God…Repent: see note on Mt 3:2.
  9. 1:16–20 These verses narrate the call of the first Disciples. See notes on Mt 4:18–22 and Mt 4:20.
  10. 1:21–45 The account of a single day’s ministry of Jesus on a sabbath in and outside the synagogue of Capernaum (Mk 1:21–31) combines teaching and miracles of exorcism and healing. Mention is not made of the content of the teaching but of the effect of astonishment and alarm on the people. Jesus’ teaching with authority, making an absolute claim on the hearer, was in the best tradition of the ancient prophets, not of the scribes. The narrative continues with events that evening (Mk 1:32–34; see notes on Mt 8:14–17) and the next day (Mk 1:35–39). The cleansing in Mk 1:40–45 stands as an isolated story.
  11. 1:23 An unclean spirit: so called because of the spirit’s resistance to the holiness of God. The spirit knows and fears the power of Jesus to destroy his influence; cf. Mk 1:32, 34; 3:11; 6:13.
  12. 1:24–25 The Holy One of God: not a confession but an attempt to ward off Jesus’ power, reflecting the notion that use of the precise name of an opposing spirit would guarantee mastery over him. Jesus silenced the cry of the unclean spirit and drove him out of the man.
  13. 1:24 What have you to do with us?: see note on Jn 2:4.
  14. 1:40 A leper: for the various forms of skin disease, see Lv 13:1–50 and the note on Lv 13:2–4. There are only two instances in the Old Testament in which God is shown to have cured a leper (Nm 12:10–15; 2 Kgs 5:1–14). The law of Moses provided for the ritual purification of a leper. In curing the leper, Jesus assumes that the priests will reinstate the cured man into the religious community. See also note on Lk 5:14.

Chapter 5

The Covenant at Horeb. Moses summoned all Israel and said to them, Hear, O Israel, the statutes and ordinances which I proclaim in your hearing this day, that you may learn them and take care to observe them.(A) The Lord, our God, made a covenant with us at Horeb; not with our ancestors[a] did the Lord make this covenant, but with us, all of us who are alive here this day. (B)Face to face, the Lord spoke with you on the mountain from the midst of the fire,(C) while I was standing between the Lord and you at that time, to announce to you these words of the Lord, since you were afraid of the fire and would not go up the mountain:

The Decalogue. (D)I am the Lord your God, who brought you out of the land of Egypt,(E) out of the house of slavery. (F)You shall not have other gods beside me. You shall not make for yourself an idol or a likeness of anything in the heavens above or on the earth below or in the waters beneath the earth; [b]you shall not bow down before them or serve them. For I, the Lord, your God, am a jealous[c] God, bringing punishment for their parents’ wickedness on the children of those who hate me, down to the third and fourth generation, 10 but showing love down to the thousandth generation of those who love me and keep my commandments.

11 You shall not invoke the name of the Lord, your God, in vain.(G) For the Lord will not leave unpunished anyone who invokes his name in vain.

12 (H)Observe the sabbath day—keep it holy, as the Lord, your God, commanded you. 13 Six days you may labor and do all your work, 14 but the seventh day is a sabbath of the Lord your God. You shall not do any work, either you, your son or your daughter, your male or female slave, your ox or donkey or any work animal, or the resident alien within your gates, so that your male and female slave may rest as you do. 15 Remember that you too were once slaves in the land of Egypt, and the Lord, your God, brought you out from there with a strong hand and outstretched arm. That is why the Lord, your God, has commanded you to observe the sabbath day.

16 (I)Honor your father and your mother, as the Lord, your God, has commanded you, that you may have a long life and that you may prosper in the land the Lord your God is giving you.

17 (J)You shall not kill.[d]

18 (K)You shall not commit adultery.

19 (L)You shall not steal.

20 (M)You shall not bear dishonest witness against your neighbor.

21 (N)You shall not covet your neighbor’s wife.

You shall not desire your neighbor’s house or field, his male or female slave, his ox or donkey, or anything that belongs to your neighbor.

Moses as Mediator. 22 These words the Lord spoke with a loud voice to your entire assembly on the mountain from the midst of the fire and the dense black cloud, and added no more. He inscribed them on two stone tablets and gave them to me.(O) 23 But when you heard the voice from the midst of the darkness, while the mountain was ablaze with fire, you came near to me, all your tribal heads and elders, 24 and said, “The Lord, our God, has indeed let us see his glory and his greatness, and we have heard his voice from the midst of the fire.(P) Today we have found out that God may speak to a mortal and that person may still live. 25 Now, why should we die? For this great fire will consume us. If we hear the voice of the Lord, our God, any more, we shall die.(Q) 26 For what mortal has heard the voice of the living God speaking from the midst of fire, as we have, and lived? 27 You go closer and listen to all that the Lord, our God, will say, and then tell us what the Lord, our God, tells you; we will listen and obey.”(R)

28 The Lord heard your words as you were speaking to me and said to me, I have heard the words these people have spoken to you, which are all well said.(S) 29 Would that they might always be of such a mind, to fear me and to keep all my commandments! Then they and their descendants would prosper forever. 30 Go, tell them: Return to your tents. 31 Then you stand here near me and I will give you all the commandments, the statutes and the ordinances; you must teach them, that they may observe them in the land I am giving them to possess.(T)

32 Be careful, therefore, to do as the Lord, your God, has commanded you, not turning aside to the right or to the left, 33 but following exactly the way that the Lord, your God, commanded you that you may live and prosper, and may have long life in the land which you are to possess.(U)

Footnotes

  1. 5:3 Not with our ancestors: in fact, the covenant was made with the ancestors, but these had died out during the “forty” years. The covenant is considered to be ongoing—for Israel in Moab and beyond.
  2. 5:9–10 Israel is confronted with a choice, to “love” or to “hate” the Lord, and with the consequences of each choice. “Wickedness” works destruction not only on those who do it but also down the generations, in a sort of ripple effect. Yet, if Israel keeps the commandments, they will experience the Lord’s hesed (“love”) down to the thousandth generation. Thus the Lord’s merciful love is disproportionate to the evil results of iniquity (“down to the third and fourth generation”). To the thousandth generation: lit., “to thousands”; cf. 7:9.
  3. 5:9 Jealous: see note on 4:24.
  4. 5:17 Kill: see note on Ex 20:13.