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Psalm 13:1-2
New English Translation

Psalm 13[a]

For the music director, a psalm of David.

13 How long, Lord, will you continue to ignore me?[b]
How long will you pay no attention to me?[c]
2 How long must I worry,[d]
and suffer in broad daylight?[e]
How long will my enemy gloat over me?[f]

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Footnotes

  1. Psalm 13:1 sn Psalm 13. The psalmist, who is close to death, desperately pleads for God’s deliverance and affirms his trust in God’s faithfulness.
  2. Psalm 13:1 tn Heb “will you forget me continually.”
  3. Psalm 13:1 tn Heb “will you hide your face from me.”
  4. Psalm 13:2 tn Heb “How long will I put counsel in my being?”
  5. Psalm 13:2 tn Heb “[with] grief in my heart by day.”
  6. Psalm 13:2 tn Heb “be exalted over me.” Perhaps one could translate, “How long will my enemy defeat me?”
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Psalm 12
Psalm 14
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Proverbs 2:21-22
New English Translation

21 For the upright will reside in the land,
and those with integrity[a] will remain in it,
22 but the wicked[b] will be removed[c] from the land,
and the treacherous[d] will be torn away[e] from it.

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Footnotes

  1. Proverbs 2:21 tn Heb “the blameless” (so NASB, NIV); NAB “the honest”; NRSV “the innocent.” The term תְּמִימִים (temimim, “the blameless”) describes those who live with integrity. They are blameless in that they live above reproach according to the requirements of the law.
  2. Proverbs 2:22 tn Heb “the guilty.” The term רְשָׁעִים (reshaʿim, “the wicked”) is from the root רָשַׁע (rashaʿ, “to be guilty”) and refers to those who are (1) guilty of sin: moral reprobates or (2) guilty of crime: criminals deserving punishment (BDB 957 s.v. רָשָׁע). This is the person who is probably not a covenant member and manifests that in the way he lives, either by sinning against God or committing criminal acts. The noun sometimes refers to guilty criminals who deserve to die (Num 16:26; 35:31; 2 Sam 4:11). Here they will be “cut off” and “torn away” from the land.
  3. Proverbs 2:22 tn Heb “cut off.” The verb כָּרַת (karat, “to be cut off”) indicates either that the guilty will (1) die prematurely, (2) be excommunicated from the community or (3) be separated eternally in judgment. The Mishnah devoted an entire tractate (m. Keritot) to this topic. The context suggests that the guilty will be “removed” from the land where the righteous dwell in security either through death or expulsion.
  4. Proverbs 2:22 tn The word בָּגַד (bagad) means “to act treacherously” (BDB 93 s.v.; HALOT 108 s.v. בגד). It describes those who deal treacherously, unfaithfully or deceitfully in marriage relations, matters of property or personal rights, in violating covenants, and in their words and general conduct.
  5. Proverbs 2:22 tn The consonantal form יסחו (yskhv) is vocalized in the MT as יִסְּחוּ (yissekhu, Qal imperfect third person masculine plural from נָסַח, nasakh, “to tear away”) but this produces an awkward sense: “they [= the righteous in vv. 20-21] will tear away the treacherous from it” (BDB 650 s.v. נָסַח). Due to the parallelism, the BHS editors suggest emending the form to יִנָּסְחוּ (yinnasekhu, Niphal imperfect third person masculine plural): “the treacherous will be torn away from it.” However, Tg. Prov 2:22 points the form as יֻסְחוּ (yuskhu) which reflects an old Qal passive vocalization—probably the best solution to the problem: “the treacherous will be torn away from it.”
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Proverbs 1
Proverbs 3
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Matthew 8:14-22
New English Translation

Healings at Peter’s House

14 Now[a] when Jesus entered Peter’s house,[b] he saw his[c] mother-in-law lying down,[d] sick with a fever. 15 He touched her hand, and the fever left her. Then[e] she got up and began to serve them.[f] 16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word,[g] and healed all who were sick.[h] 17 In this way what was spoken by the prophet Isaiah was fulfilled:[i]

“He took our weaknesses and carried our diseases.”[j]

Challenging Professed Followers

18 Now when Jesus saw a large crowd[k] around him, he gave orders to go to the other side of the lake.[l] 19 Then[m] an expert in the law[n] came to him and said, “Teacher, I will follow you wherever you go.”[o] 20 Jesus said to him, “Foxes have dens, and the birds in the sky[p] have nests, but the Son of Man has no place to lay his head.”[q] 21 Another[r] of the[s] disciples said to him, “Lord, let me first go and bury my father.” 22 But Jesus said to him, “Follow me, and let the dead bury their own dead.”[t]

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Footnotes

  1. Matthew 8:14 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  2. Matthew 8:14 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  3. Matthew 8:14 tn The referent of “his” is somewhat ambiguous although context makes it clear that Peter is in view. In addition, the parallels in Mark 1:30 and Luke 4:38 both specify that it was “Simon’s” [i.e., Peter’s] mother-in-law.
  4. Matthew 8:14 tn Or “struck down with a fever”; Grk “having been thrown down.” The verb βεβλημένην (beblēmenēn) is a perfect passive participle of the verb βάλλω (ballō, “to throw”). Given the general description of the illness (“fever”), the use of this verb indicates the severity of the woman’s condition.
  5. Matthew 8:15 tn Here καί (kai) has been translated as “then.”
  6. Matthew 8:15 sn Though the nature of the serving is not specified, context suggests these would be the typical duties associated with domestic hospitality. The woman’s restoration from her illness is so complete that these activities can be resumed right away, a point emphasized in the parallel account in Luke 4:39.
  7. Matthew 8:16 sn The expression with a word underscores Jesus’s authority over the demonic spirits, but also recalls the centurion’s comment on authority in Matt 8:8.
  8. Matthew 8:16 sn Note how the author distinguishes healing from exorcism here, implying that the two are not identical.
  9. Matthew 8:17 tn Grk “spoken by Isaiah the prophet was fulfilled, saying.” The participle λέγοντος (legontos) is redundant and has not been translated.
  10. Matthew 8:17 sn A quotation from Isa 53:4.
  11. Matthew 8:18 tc ‡ Codex B and some Sahidic mss read simply ὄχλον (ochlon, “crowd”), the reading that NA28 follows; the first hand of א, ƒ1, and a few other witnesses have ὄχλους (ochlous, “crowds”); other witnesses (1424 sams mae) read πολὺν ὄχλον (polun ochlon, “a large crowd”). But the reading most likely to be authentic seems to be πολλοὺς ὄχλους (pollous ochlous, “large crowds”). It is found in א2 C L N Γ Δ Θ 0233 ƒ13 33 565 579 700 M lat; it is judged to be superior on internal grounds (the possibility of accidental omission of πολλούς/πολύν in isolated witnesses) and, to a lesser extent, external grounds (geographically widespread, various textual clusters). For reasons of English style, however, this phrase has been translated as “a large crowd.”
  12. Matthew 8:18 tn The phrase “of the lake” is not in the Greek text but is clearly implied; it has been supplied here for clarity.
  13. Matthew 8:19 tn Here καί (kai) has been translated as “then.”
  14. Matthew 8:19 tn Or “a scribe.” See the note on the phrase “experts in the law” in 2:4.
  15. Matthew 8:19 sn The statement I will follow you wherever you go is an offer to follow Jesus as a disciple, no matter what the cost. There is nothing wrong with this profession, but it is unlikely that the speaker had fully thought through all the implications of such a sweeping commitment to follow Jesus.
  16. Matthew 8:20 tn Or “the wild birds”; Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
  17. Matthew 8:20 sn According to Matt 4:13 Jesus made his home in Capernaum, so in spite of the common interpretation of this statement he was not technically homeless. More likely Jesus’ reply here has to do with the increasing opposition and rejection he and his disciples are encountering, so the question amounts to this: Does the man who wants to follow him understand the rejection he will be facing? The implication is that he does not.
  18. Matthew 8:21 tn Here δέ (de) has not been translated.
  19. Matthew 8:21 tc ‡ Most mss (C L N W Γ Δ Θ 0250 ƒ1, 13 565 579 700 1424 M al lat sy mae bo) read αὐτοῦ (autou, “his”) here, but the earliest witnesses, א and B (along with 33 it sa), lack it. The addition may have been a motivated reading to clarify whose disciples were in view. NA28 includes the pronoun in brackets, indicating doubt as to its authenticity.
  20. Matthew 8:22 sn There are several options for the meaning of Jesus’ reply Let the dead bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. (See, e.g., C. A. Evans, Jesus and the Ossuaries, 26-30.) Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to follow Jesus.
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Matthew 9
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Acts 8:26-40
New English Translation

Philip and the Ethiopian Eunuch

26 Then an angel of the Lord[a] said to Philip,[b] “Get up and go south[c] on the road that goes down from Jerusalem to Gaza.” (This is a desert[d] road.)[e] 27 So[f] he got up[g] and went. There[h] he met[i] an Ethiopian eunuch,[j] a court official of Candace,[k] queen of the Ethiopians, who was in charge of all her treasury. He[l] had come to Jerusalem to worship,[m] 28 and was returning home, sitting[n] in his chariot, reading[o] the prophet Isaiah. 29 Then the Spirit said to Philip, “Go over and join this chariot.” 30 So Philip ran up[p] to it[q] and heard the man[r] reading the prophet Isaiah. He[s] asked him,[t] “Do you understand what you’re reading?” 31 The man[u] replied, “How in the world can I,[v] unless someone guides me?” So he invited Philip to come up and sit with him. 32 Now the passage of scripture the man[w] was reading was this:

“He was led like a sheep to slaughter,
and like a lamb before its shearer is silent,
so he did[x] not open his mouth.
33 In humiliation[y] justice was taken from him.[z]
Who can describe his posterity?[aa]
For his life was taken away[ab] from the earth.”[ac]

34 Then the eunuch said[ad] to Philip, “Please tell me,[ae] who is the prophet saying this about—himself or someone else?”[af] 35 So Philip started speaking,[ag] and beginning with this scripture[ah] proclaimed the good news about Jesus to him. 36 Now as they were going along the road, they came to some water, and the eunuch said, “Look, there is water! What is to stop me[ai] from being baptized?”[aj] 38 So he ordered the chariot to stop, and both Philip and the eunuch went down into the water,[ak] and Philip baptized[al] him. 39 Now when they came up out of the water, the Spirit of the Lord snatched Philip away, and the eunuch did not see him any more, but[am] went on his way rejoicing.[an] 40 Philip, however, found himself[ao] at Azotus,[ap] and as he passed through the area,[aq] he proclaimed the good news[ar] to all the towns[as] until he came to Caesarea.[at]

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Footnotes

  1. Acts 8:26 tn Or “the angel of the Lord.” See the note on the word “Lord” in 5:19.
  2. Acts 8:26 tn Grk “Lord spoke to Philip, saying.” The redundant participle λέγων (legōn) has not been translated.
  3. Acts 8:26 tn Or “Get up and go about noon.” The phrase κατὰ μεσημβρίαν (kata mesēmbrian) can be translated either “about noon” (L&N 67.74) or “toward the south” (L&N 82.4). Since the angel’s command appears to call for immediate action (“Get up”) and would not therefore need a time indicator, a directional reference (“toward the south”) is more likely here.
  4. Acts 8:26 tn Or “wilderness.”
  5. Acts 8:26 tn The words “This is a desert road” are probably best understood as a comment by the author of Acts, but it is possible they form part of the angel’s speech to Philip, in which case the verse would read: “Get up and go south on the road that goes down from Jerusalem to Gaza—the desert road.”sn The concluding note about the road appears to be a parenthetical note by the author.
  6. Acts 8:27 tn Grk “And,” but καί (kai) carries something of a resultative force in this context because what follows describes Philip’s response to the angel’s command.
  7. Acts 8:27 tn Grk “So getting up he went.” The aorist participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
  8. Acts 8:27 tn Grk “And there.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  9. Acts 8:27 tn Grk “and behold.” This expression is used to portray Philip’s encounter with the Ethiopian in a vivid way. In the English translation this vividness is difficult to convey; it is necessary to supply the words “he met.”
  10. Acts 8:27 sn The term eunuch normally referred to a man who had been castrated, but this was not always the case (see Gen 39:1 LXX, where Potiphar is called a eunuch). Such castrated individuals were preferred as court officials in the East, although Judaism opposed the practice. The Mosaic law excluded eunuchs from Israel (Deut 23:1), although God certainly accepted them (Isa 56:3-5; Wis 3:14). This individual was a high official, since he was said to be in charge of all her treasury. He may or may not have been a eunuch physically. He appears to be the first fully Gentile convert to Christianity, since the Samaritans mentioned previously (Acts 8:4-25) were regarded as half-breeds.
  11. Acts 8:27 tn Or “the Candace” (the title of the queen of the Ethiopians). The term Κανδάκης (Kandakēs) is much more likely a title rather than a proper name (like Pharaoh, which is a title); see L&N 37.77. A few, however, still take the word to be the name of the queen (L&N 93.209). BDAG 507 s.v. Κανδάκη, treats the term as a title and lists classical usage by Strabo (Geography 17.1.54) and others.sn Candace was the title of the queen of the Ethiopians. Ethiopia refers to the kingdom of Nubia in the northern Sudan, whose capital was Meroe (not to be confused with Abyssinia, which was later called Ethiopia and converted to Christianity in the 4th century a.d.). Classical writers refer to several queens of Meroe in the 1st century b.c. and 1st century a.d. who had the title Candace (Kandake). The Candace referred to here was probably Amantitere, who ruled a.d. 25-41.
  12. Acts 8:27 tn Grk “who was over all her treasury, who.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “he” supplied in place of the Greek relative pronoun to make a complete sentence in English.
  13. Acts 8:27 sn Since this man had come to Jerusalem to worship, he may have been a proselyte to Judaism. This event is a precursor to Acts 10.
  14. Acts 8:28 tn Grk “and was sitting.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  15. Acts 8:28 tn Grk “and was reading.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.sn The fact that this man was reading from a scroll (an expensive item in the first century) indicates his connection to a wealthy house.
  16. Acts 8:30 tn The participle προσδραμών (prosdramōn) is regarded as attendant circumstance.
  17. Acts 8:30 tn The words “to it” are not in the Greek text but are implied.
  18. Acts 8:30 tn Grk “heard him”; the referent (the man) has been specified in the translation for clarity.
  19. Acts 8:30 tn Grk “and he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  20. Acts 8:30 tn Grk “he said,” but since what follows is a question, it is better English style to translate the introduction to the question “he asked him.”
  21. Acts 8:31 tn Grk “He”; the referent (the man) has been specified in the translation for clarity.
  22. Acts 8:31 tn Grk “How am I able, unless…” The translation is based on the force of the conjunction γάρ (gar) in this context. The translation “How in the world can I?” is given in BDAG 189 s.v. γάρ 1.f.
  23. Acts 8:32 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
  24. Acts 8:32 tn Grk “does.” The present tense here was translated as a past tense to maintain consistency with the first line of the quotation (“he was led like a sheep to slaughter”), which has an aorist passive verb normally translated as a past tense in English.
  25. Acts 8:33 tc ‡ Most later mss (C E Ψ 33vid M sy) read “In his humiliation,” adding αὐτοῦ (autou, “his”) after ταπεινώσει (tapeinōsei, “humiliation”), while the earlier and better witnesses lack the pronoun (so P74 א A B 1739 lat). However, the LXX of Isa 53:8 also lacks the pronoun, supplying motivation for scribes to omit it here. At the same time, scribes would also be motivated to add the pronoun both for clarity’s sake (note the similar impulse that led to the addition of δέ [de] by many of the same mss at the beginning of the next line) and to give balance to the lines (the pronoun is indisputably used five other times in vv. 32-33 in quoting Isa 53). On balance, the shorter reading is preferred.
  26. Acts 8:33 tn Or “justice was denied him”; Grk “his justice was taken away.”
  27. Acts 8:33 tn Or “family; or “origin.” The meaning of γενεά (genea) in the quotation is uncertain; BDAG 192 s.v. γενεά 4 suggests “family history.” sn The rhetorical question suggests the insensitivity of this generation for its act against God’s servant, who was slain unjustly as he was silent.
  28. Acts 8:33 tn Grk “is taken away.” The present tense here was translated as a past tense to maintain consistency with the rest of the quotation.
  29. Acts 8:33 sn A quotation from Isa 53:7-8.
  30. Acts 8:34 tn Grk “answered and said.” The redundant participle ἀποκριθείς (apokritheis) has not been translated.
  31. Acts 8:34 tn Grk “I beg you,” “I ask you.”
  32. Acts 8:34 sn About himself, or about someone else? It is likely in 1st century Judaism this would have been understood as either Israel or Isaiah.
  33. Acts 8:35 tn Grk “opening his mouth” (a Semitic idiom for beginning to speak in a somewhat formal manner). The participle ἀνοίξας (anoixas) has been translated as a finite verb due to requirements of contemporary English style.
  34. Acts 8:35 sn Beginning with this scripture. The discussion likely included many of the scriptures Acts has already noted for the reader in earlier speeches. At the least, readers of Acts would know what other scriptures might be meant.
  35. Acts 8:36 tn Or “What prevents me.” The rhetorical question means, “I should get baptized, right?”
  36. Acts 8:36 tc A few later mss (E 36 323 453 945 1739 1891) add, with minimal differences in wording, 8:37 “He said to him, ‘If you believe with your whole heart, you may.’ He replied, ‘I believe that Jesus Christ is the Son of God.’” Verse 37 is lacking in P45,74 א A B C 33 614 vg syp,h co. It is clearly not a part of the original text of Acts. The variant is significant in showing how some in the early church viewed the necessity of a confession of faith. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  37. Acts 8:38 tn Grk “and they both went down into the water, both Philip and the eunuch.” Since this is somewhat redundant in English, it was simplified to “and both Philip and the eunuch went down into the water.”
  38. Acts 8:38 sn Philip baptized. Again, someone beyond the Twelve has ministered an ordinance of faith.
  39. Acts 8:39 tn BDAG 189 s.v. γάρ 2 indicates that under certain circumstances γάρ (gar) has the same meaning as δέ (de).
  40. Acts 8:39 sn Note that the response to the gospel is rejoicing (joy, cf. Acts 11:23; 13:48).
  41. Acts 8:40 tn Or “appeared.”
  42. Acts 8:40 sn Azotus was a city on the coast of southern Palestine, known as Ashdod in OT times.
  43. Acts 8:40 tn The words “the area” are not in the Greek text but are implied.
  44. Acts 8:40 tn Or “he preached the gospel.”
  45. Acts 8:40 tn Or “cities.”
  46. Acts 8:40 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
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