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Joshua 24
New English Translation

Israel Renews its Commitment to the Lord

24 Joshua assembled all the Israelite tribes at Shechem. He summoned Israel’s elders, rulers, judges, and leaders, and they appeared before God. 2 Joshua told all the people, “This is what the Lord God of Israel has said: ‘In the distant past your ancestors lived beyond the Euphrates River,[a] including Terah the father of Abraham and Nahor. They worshiped[b] other gods, 3 but I took your father Abraham from beyond the Euphrates[c] and brought him into[d] the entire land of Canaan. I made his descendants numerous; I gave him Isaac, 4 and to Isaac I gave Jacob and Esau. To Esau I assigned Mount Seir,[e] while Jacob and his sons went down to Egypt. 5 I sent Moses and Aaron, and I struck Egypt down when I intervened in their land.[f] Then I brought you out. 6 When I brought your fathers out of Egypt, you arrived at the sea. The Egyptians chased your fathers with chariots and horsemen to the Red Sea. 7 Your fathers[g] cried out for help to the Lord; he made the area between you and the Egyptians dark,[h] and then he drowned them in the sea.[i] You witnessed with your very own eyes[j] what I did in Egypt. You lived in the wilderness for a long time.[k] 8 Then I brought you to the land of the Amorites who lived east of the Jordan. They fought with you, but I handed them over to you; you conquered[l] their land, and I destroyed them from before you. 9 Balak son of Zippor, king of Moab, launched an attack[m] against Israel. He summoned[n] Balaam son of Beor to call down judgment on[o] you. 10 I refused to respond to Balaam; he kept[p] prophesying good things about[q] you, and I rescued you from his power.[r] 11 You crossed the Jordan and came to Jericho. The leaders[s] of Jericho, as well as the Amorites, Perizzites, Canaanites, Hittites, Girgashites, Hivites, and Jebusites, fought with you, but I handed them over to you. 12 I sent terror[t] ahead of you to drive out before you the two[u] Amorite kings. I gave you the victory; it was not by your swords or bows.[v] 13 I gave you a land in[w] which you had not worked hard; you took up residence in cities you did not build, and you are eating the produce of[x] vineyards and olive groves you did not plant.’

14 “Now[y] obey[z] the Lord and worship[aa] him with integrity and loyalty. Put aside the gods your ancestors[ab] worshiped[ac] beyond the Euphrates[ad] and in Egypt, and worship[ae] the Lord. 15 If you have no desire[af] to worship[ag] the Lord, then choose today whom you will worship,[ah] whether it be the gods whom your ancestors[ai] worshiped[aj] beyond the Euphrates,[ak] or the gods of the Amorites in whose land you are living. But I and my family[al] will worship[am] the Lord.”

16 The people responded, “Far be it from us to abandon the Lord so we can[an] worship[ao] other gods! 17 For the Lord our God took us and our fathers out of slavery[ap] in the land of Egypt[aq] and performed these awesome miracles[ar] before our very eyes. He continually protected us as we traveled and when we passed through nations.[as] 18 The Lord drove out from before us all the nations, including the Amorites who lived in the land. So we too will worship[at] the Lord, for he is our God!”

19 Joshua warned[au] the people, “You will not keep worshiping[av] the Lord, for[aw] he is a holy God.[ax] He is a jealous God who will not forgive[ay] your rebellion or your sins. 20 If[az] you abandon the Lord and worship[ba] foreign gods, he will turn against you;[bb] he will bring disaster on you and destroy you,[bc] though he once treated you well.”[bd]

21 The people said to Joshua, “No! We really will[be] worship[bf] the Lord.” 22 Joshua said to the people, “Do you agree to be witnesses against yourselves that you have chosen to worship the Lord?”[bg] They replied, “We are witnesses!”[bh] 23 Joshua said,[bi] “Now put aside the foreign gods that are among you and submit to[bj] the Lord God of Israel.”

24 The people said to Joshua, “We will worship[bk] the Lord our God and obey him.”[bl]

25 That day Joshua drew up an agreement[bm] for the people, and he established rules and regulations[bn] for them in Shechem. 26 Joshua wrote these words in the Law Scroll of God. He then took a large stone and set it up there under the oak tree near the Lord’s sanctuary. 27 Joshua said to all the people, “Look, this stone will be a witness against us, for it has heard everything the Lord said to us.[bo] It will be a witness against you if[bp] you deny your God.” 28 When Joshua dismissed the people, they went to their allotted portions of land.[bq]

An Era Ends

29 After all this[br] Joshua son of Nun, the Lord’s servant, died at the age of 110. 30 They buried him in his allotted territory[bs] in Timnath Serah in the hill country of Ephraim, north of Mount Gaash. 31 Israel worshiped[bt] the Lord throughout Joshua’s lifetime and as long as the elderly men who outlived him remained alive.[bu] These men had experienced firsthand everything the Lord had done for Israel.[bv]

32 The bones of Joseph, which the Israelites had brought up from Egypt, were buried at Shechem in the part of the field that Jacob bought from the sons of Hamor, the father of Shechem, for 100 pieces of money.[bw] So it became the inheritance of the tribe of Joseph.[bx]

33 Eleazar son of Aaron died, and they buried him in Gibeah in the hill country of Ephraim, where his son Phinehas had been assigned land.[by]

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Footnotes

  1. Joshua 24:2 tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.
  2. Joshua 24:2 tn Or “served.”
  3. Joshua 24:3 tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity.
  4. Joshua 24:3 tn Or “through.”
  5. Joshua 24:4 tn Heb “I gave to Esau Mount Seir to possess it.”
  6. Joshua 24:5 tn Heb “by that which I did in its midst.”
  7. Joshua 24:7 tn Heb “they”; the referent (the fathers) has been specified in the translation for clarity (see the previous verse).
  8. Joshua 24:7 tn Or “put darkness between you and the Egyptians.”
  9. Joshua 24:7 tn Heb “and he brought over them the sea and covered them.”
  10. Joshua 24:7 tn Heb “your eyes saw.”
  11. Joshua 24:7 tn Heb “many days.”
  12. Joshua 24:8 tn Or “took possession of.”
  13. Joshua 24:9 tn Heb “arose and fought.”
  14. Joshua 24:9 tn Heb “sent and called.”
  15. Joshua 24:9 tn Or “to curse.”
  16. Joshua 24:10 tn The infinitive absolute follows the finite verb in the Hebrew text and indicates continuation or repetition of the action. Balaam pronounced several oracles of blessing over Israel (see Num 23-24).
  17. Joshua 24:10 tn Heb “blessing.” Balaam’s “blessings” were actually prophecies of how God would prosper Israel.
  18. Joshua 24:10 tn Heb “hand.”
  19. Joshua 24:11 tn Or perhaps, “citizens.”
  20. Joshua 24:12 tn Traditionally, “the hornet” (so KJV, NKJV, NASB, NIV, NRSV) but the precise meaning of the Hebrew word is uncertain (cf. NEB “panic”).
  21. Joshua 24:12 tn The LXX has “twelve,” apparently understanding this as a reference to Amorite kings west of the Jordan (see Josh 5:1, rather than the trans-Jordanian Amorite kings Sihon and Og (see Josh 2:10; 9:10).
  22. Joshua 24:12 tn Heb “and it drove them out from before you, the two kings of the Amorites, not by your sword and not by your bow.” The words “I gave you the victory” are supplied for clarification.
  23. Joshua 24:13 tn Or perhaps, “for.”
  24. Joshua 24:13 tn The words “the produce of” are supplied for clarification.
  25. Joshua 24:14 sn Joshua quotes the Lord’s words in vv. 2b-13 (note that the Lord speaks in the first person in these verses); in vv. 14-15 Joshua himself exhorts the people (note the third person references to the Lord).
  26. Joshua 24:14 tn Heb “fear.”
  27. Joshua 24:14 tn Or “and serve.”
  28. Joshua 24:14 tn Heb “your fathers.”
  29. Joshua 24:14 tn Or “served.”
  30. Joshua 24:14 tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.
  31. Joshua 24:14 tn Or “and serve.”
  32. Joshua 24:15 tn Heb “if it is bad in your eyes.”
  33. Joshua 24:15 tn Or “to serve.”
  34. Joshua 24:15 tn Or “will serve.”
  35. Joshua 24:15 tn Heb “your fathers.”
  36. Joshua 24:15 tn Or “served.”
  37. Joshua 24:15 tn Heb “the river,” referring to the Euphrates. This has been specified in the translation for clarity; see v. 3.
  38. Joshua 24:15 tn Heb “house.”
  39. Joshua 24:15 tn Or “will serve.”
  40. Joshua 24:16 tn Heb “to.”
  41. Joshua 24:16 tn Or “can serve.”
  42. Joshua 24:17 tn Heb “of the house of slavery.”
  43. Joshua 24:17 tn Heb “for the Lord our God, he is the one who brought up us and our fathers from the land of Egypt, from the house of slaves.”
  44. Joshua 24:17 tn Or “great signs.”
  45. Joshua 24:17 tn Heb “and he guarded us in all the way in which we walked and among all the peoples through whose midst we passed.”
  46. Joshua 24:18 tn Or “will serve.”
  47. Joshua 24:19 tn Heb “said to.”
  48. Joshua 24:19 tn Heb “you are not able to serve.”
  49. Joshua 24:19 sn For an excellent discussion of Joshua’s logical argument here, see T. C. Butler, Joshua (WBC), 274-75.
  50. Joshua 24:19 tn In the Hebrew text both the divine name (אֱלֹהִים, ʾelohim) and the adjective (קְדֹשִׁים, qedoshim, “holy”) are plural. Normally the divine name, when referring to the one true God, takes singular modifiers, but this is a rare exception where the adjective agrees grammatically with the honorific plural noun. See GKC §124.i and IBHS 122.
  51. Joshua 24:19 tn Heb “lift up” or “take away.”sn This assertion obviously needs qualification, for the OT elsewhere affirms that God does forgive. Joshua is referring to the persistent national rebellion against the Mosaic covenant that eventually causes God to decree unconditionally the nation’s exile.
  52. Joshua 24:20 tn Or “when.”
  53. Joshua 24:20 tn Or “and serve.”
  54. Joshua 24:20 tn The words “against you” are added for clarification.
  55. Joshua 24:20 tn Heb “bring you to an end.”
  56. Joshua 24:20 tn Heb “after he did good for you.”
  57. Joshua 24:21 tn The translation assumes that כִּי (ki) is emphatic. Another option is to take it as explanatory, “No, for we will….”
  58. Joshua 24:21 tn Or “will serve.”
  59. Joshua 24:22 tn Heb “You are witnesses against yourselves that you have chosen for yourselves the Lord to serve him.”
  60. Joshua 24:22 sn Like witnesses in a court of law, Israel’s solemn vow to worship the Lord will testify against them in the divine court if the nation ever violates its commitment.
  61. Joshua 24:23 tn The words “Joshua said” are supplied for clarification.
  62. Joshua 24:23 tn Heb “bend your heart toward.” The term לֵבָב (levav, “heart”) probably here refers to the people’s volition or will.
  63. Joshua 24:24 tn Or “will serve.”
  64. Joshua 24:24 tn Heb “and listen to his voice.”
  65. Joshua 24:25 tn Heb “cut a covenant.”
  66. Joshua 24:25 tn Heb “a statute and a judgment.”
  67. Joshua 24:27 tn Heb “all the words of the Lord which he spoke with us.”
  68. Joshua 24:27 tn Or “lest,” “so that you might not.”
  69. Joshua 24:28 tn Heb “And Joshua sent the people away, each to his inheritance.”
  70. Joshua 24:29 tn Heb “after these things.”
  71. Joshua 24:30 tn Heb “in the territory of his inheritance.”
  72. Joshua 24:31 tn Or “served.”
  73. Joshua 24:31 tn Heb “all the days of Joshua and all the days of the elders who outlived him.”
  74. Joshua 24:31 tn Heb “who knew all the work of the Lord which he had done for Israel.”
  75. Joshua 24:32 tn Heb “one hundred qesitahs.” The Hebrew word קְשִׂיטָה (qesitah) is generally understood to refer to a unit of money, but the value and/or weight is unknown. The word occurs only here and in Gen 33:19 and Job 42:11.
  76. Joshua 24:32 tn Heb “and they became for the sons of Joseph an inheritance.” One might think “bones” is the subject of the verb “they became,” but the verb is masculine, while “bones” is feminine. The translation follows the emendation suggested in the BHS note, which appeals to the Syriac and Vulgate for support. The emended reading understands “the part (of the field)” as the subject of the verb “became.” The emended verb is feminine singular; this agrees with “the part” (of the field), which is feminine in Hebrew.
  77. Joshua 24:33 tn Heb “in Gibeah of Phinehas, his son, which had been given to him in the hill country of Ephraim.”
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Judges 1
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Luke 21:1-28
New English Translation

The Widow’s Offering

21 Jesus[a] looked up[b] and saw the rich putting their gifts into the offering box.[c] 2 He also saw a poor widow put in two small copper coins.[d] 3 He[e] said, “I tell you the truth,[f] this poor widow has put in more than all of them.[g] 4 For they all offered their gifts out of their wealth.[h] But she, out of her poverty, put in everything she had to live on.”[i]

The Signs of the End of the Age

5 Now[j] while some were speaking about the temple, how it was adorned[k] with beautiful stones and offerings,[l] Jesus[m] said, 6 “As for these things that you are gazing at, the days will come when not one stone will be left on another.[n] All will be torn down!”[o] 7 So[p] they asked him,[q] “Teacher, when will these things[r] happen? And what will be the sign that[s] these things are about to take place?” 8 He[t] said, “Watch out[u] that you are not misled. For many will come in my name, saying, ‘I am he,’[v] and, ‘The time is near.’ Do not follow them! 9 And when you hear of wars and rebellions,[w] do not be afraid.[x] For these things must happen first, but the end will not come at once.”[y]

Persecution of Disciples

10 Then he said to them, “Nation will rise up in arms[z] against nation, and kingdom against kingdom. 11 There will be great earthquakes, and famines[aa] and plagues in various places, and there will be terrifying sights[ab] and great signs[ac] from heaven. 12 But before all this,[ad] they will seize[ae] you and persecute you, handing you over to the synagogues[af] and prisons. You[ag] will be brought before kings and governors because of my name. 13 This will be a time for you to serve as witnesses.[ah] 14 Therefore be resolved[ai] not to rehearse[aj] ahead of time how to make your defense. 15 For I will give you the words[ak] along with the wisdom[al] that none of your adversaries will be able to withstand or contradict. 16 You will be betrayed even by parents,[am] brothers, relatives,[an] and friends, and they will have some of you put to death. 17 You will be hated by everyone because of my name.[ao] 18 Yet[ap] not a hair of your head will perish.[aq] 19 By your endurance[ar] you will gain[as] your lives.[at]

The Desolation of Jerusalem

20 “But when you see Jerusalem surrounded[au] by armies, then know that its[av] desolation[aw] has come near. 21 Then those who are in Judea must flee[ax] to the mountains. Those[ay] who are inside the city must depart. Those[az] who are out in the country must not enter it, 22 because these are days of vengeance,[ba] to fulfill[bb] all that is written. 23 Woe to those who are pregnant and to those who are nursing their babies in those days! For there will be great distress[bc] on the earth and wrath against this people. 24 They[bd] will fall by the edge[be] of the sword and be led away as captives[bf] among all nations. Jerusalem[bg] will be trampled down by the Gentiles until the times of the Gentiles are fulfilled.[bh]

The Arrival of the Son of Man

25 “And there will be signs in the sun and moon and stars,[bi] and on the earth nations will be in distress,[bj] anxious[bk] over the roaring of the sea and the surging waves. 26 People will be fainting from fear[bl] and from the expectation of what is coming on the world, for the powers of the heavens will be shaken.[bm] 27 Then[bn] they will see the Son of Man arriving in a cloud[bo] with power and great glory. 28 But when these things[bp] begin to happen, stand up and raise your heads, because your redemption[bq] is drawing near.”

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Footnotes

  1. Luke 21:1 tn Grk “He”; the referent has been specified in the translation for clarity. Here δέ (de) has not been translated.
  2. Luke 21:1 tn Grk “looking up, he saw.” The participle ἀναβλέψας (anablepsas) has been translated as a finite verb due to requirements of contemporary English style.
  3. Luke 21:1 tn On the term γαζοφυλάκιον (gazophulakion), often translated “treasury,” see BDAG 186 s.v., which states, “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; John 8:20).
  4. Luke 21:2 sn These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.
  5. Luke 21:3 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  6. Luke 21:3 tn Grk “Truly, I say to you.”
  7. Luke 21:3 sn Has put in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.
  8. Luke 21:4 tn Grk “out of what abounded to them.”
  9. Luke 21:4 tn Or “put in her entire livelihood.”
  10. Luke 21:5 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  11. Luke 21:5 sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 (15.380-425); J. W. 5.5 (5.184-227) and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.
  12. Luke 21:5 tn For the translation of ἀνάθημα (anathēma) as “offering” see L&N 53.18.
  13. Luke 21:5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  14. Luke 21:6 sn With the statement days will come when not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.
  15. Luke 21:6 tn Grk “the days will come when not one stone will be left on another that will not be thrown down.”
  16. Luke 21:7 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about the temple’s future destruction.
  17. Luke 21:7 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
  18. Luke 21:7 sn Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.
  19. Luke 21:7 tn Grk “when.”
  20. Luke 21:8 tn Here δέ (de) has not been translated.
  21. Luke 21:8 tn Or “Be on guard.”
  22. Luke 21:8 tn That is, “I am the Messiah.”
  23. Luke 21:9 tn Social and political chaos also precedes the end. This term refers to revolutions (L&N 39.34).
  24. Luke 21:9 tn This is not the usual term for fear, but refers to a deep sense of terror and emotional distress (Luke 24:37; BDAG 895 s.v. πτοέω).
  25. Luke 21:9 sn The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.
  26. Luke 21:10 tn For the translation “rise up in arms” see L&N 55.2.
  27. Luke 21:11 sn See Isa 5:13-14; 13:6-16; Hag 2:6-7; Zech 14:4.
  28. Luke 21:11 tn This term, φόβητρον (phobētron), occurs only here in the NT. It could refer to an object, event, or condition that causes fear, but in the context it is linked with great signs from heaven, so the translation “sights” was preferred.
  29. Luke 21:11 sn See Jer 4:13-22; 14:12; 21:6-7.
  30. Luke 21:12 sn But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19.
  31. Luke 21:12 tn Grk “will lay their hands on you.”
  32. Luke 21:12 sn Some of the persecution is of Jewish origin (the synagogues). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15.
  33. Luke 21:12 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  34. Luke 21:13 tn Grk “This will turn out to you for [a] testimony.”
  35. Luke 21:14 tn Grk “determine in your hearts.”
  36. Luke 21:14 tn This term could refer to rehearsing a speech or a dance. On its syntax, see BDF §392.2.
  37. Luke 21:15 tn Grk “a mouth.” It is a metonymy and refers to the reply the Lord will give to them.
  38. Luke 21:15 tn Grk “and wisdom.”
  39. Luke 21:16 sn To confess Christ might well mean rejection by one’s own family, even by parents.
  40. Luke 21:16 tn Grk “and brothers and relatives,” but καί (kai) has not been translated twice here since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  41. Luke 21:17 sn See Luke 6:22, 27; 1 Cor 1:25-31.
  42. Luke 21:18 tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.
  43. Luke 21:18 sn Given v. 16, the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.
  44. Luke 21:19 sn By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.
  45. Luke 21:19 tc Some significant Greek witnesses plus the majority of mss (א D L W Ψ ƒ1 M) read the aorist imperative κτήσασθε (ktēsasthe) here, though some mss (A B Θ ƒ13 33 lat sa) read the future indicative κτήσεσθε (ktēsesthe). A decision is difficult because the evidence is so evenly balanced, but the aorist imperative is the harder reading and better explains the rise of the other. J. A. Fitzmyer assesses the translation options this way: “In English one has to use something similar [i.e., a future indicative], even if one follows the [aorist imperative]” (Luke [AB], 2:1341); in the same vein, although this translation follows the aorist imperative, because of English requirements it has been translated as though it were a future indicative.
  46. Luke 21:19 tn Grk “your souls,” but ψυχή (psuchē) is frequently used of one’s physical life. In light of v. 16 that does not seem to be the case here. The entire phrase could be taken as an idiom meaning “you will save yourselves” (L&N 21.20), or (as in v. 18) this could refer to living ultimately in the presence of God.
  47. Luke 21:20 sn See Luke 19:41-44. This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies.
  48. Luke 21:20 tn Grk “her,” referring to the city of Jerusalem (the name “Jerusalem” in Greek is a feminine noun).
  49. Luke 21:20 sn The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction (a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).
  50. Luke 21:21 sn Fleeing to the mountains is a key OT image: Gen 19:17; Judg 6:2; Isa 15:5; Jer 16:16; Zech 14:5.
  51. Luke 21:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  52. Luke 21:21 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  53. Luke 21:22 tn Or “of punishment.” This is a time of judgment.
  54. Luke 21:22 tn The passive construction with the infinitive πλησθῆναι (plēsthēnai) has been translated as an active construction for simplicity, in keeping with contemporary English style.
  55. Luke 21:23 sn Great distress means that this is a period of great judgment.
  56. Luke 21:24 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  57. Luke 21:24 tn Grk “by the mouth of the sword” (an idiom for the edge of a sword).
  58. Luke 21:24 sn Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives.
  59. Luke 21:24 tn Grk “And Jerusalem.” Here καί (kai) has not been translated because of differences between Greek and English style.
  60. Luke 21:24 sn Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.
  61. Luke 21:25 sn Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4; Ezek 32:7-8; Joel 2:1, 30-31; 3:15.
  62. Luke 21:25 tn Grk “distress of nations.”
  63. Luke 21:25 tn Or “in consternation” (L&N 32.9).
  64. Luke 21:26 tn According to L&N 23.184 this could be mainly a psychological experience rather than actual loss of consciousness. It could also refer to complete discouragement because of fear, leading people to give up hope (L&N 25.293).
  65. Luke 21:26 sn An allusion to Isa 34:4. The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.
  66. Luke 21:27 tn Grk “And then” (καὶ τότε, kai tote). Here καί has not been translated because of differences between Greek and English style.
  67. Luke 21:27 sn An allusion to Dan 7:13. Here is Jesus returning with full judging authority.
  68. Luke 21:28 sn These things are all the events of vv. 8-27. Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.
  69. Luke 21:28 sn With Jesus’ return comes the manifestation of judgment and final salvation (redemption).
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Psalm 89:38-52
New English Translation

38 But you have spurned[a] and rejected him;
you are angry with your chosen king.[b]
39 You have repudiated[c] your covenant with your servant;[d]
you have thrown his crown to the ground.[e]
40 You have broken down all his[f] walls;
you have made his strongholds a heap of ruins.
41 All who pass by[g] have robbed him;
he has become an object of disdain to his neighbors.
42 You have allowed his adversaries to be victorious,[h]
and all his enemies to rejoice.
43 You turn back[i] his sword from the adversary,[j]
and have not sustained him in battle.[k]
44 You have brought to an end his splendor,[l]
and have knocked[m] his throne to the ground.
45 You have cut short his youth,[n]
and have covered him with shame. (Selah)
46 How long, O Lord, will this last?
Will you remain hidden forever?[o]
Will your anger continue to burn like fire?
47 Take note of my brief lifespan.[p]
Why do you make all people so mortal?[q]
48 No man can live on without experiencing death,
or deliver his life from the power of Sheol.[r] (Selah)
49 Where are your earlier faithful deeds,[s] O Lord,[t]
the ones performed in accordance with your reliable oath to David?[u]
50 Take note, O Lord,[v] of the way your servants are taunted,[w]
and of how I must bear so many insults from people.[x]
51 Your enemies, O Lord, hurl insults;
they insult your chosen king as they dog his footsteps.[y]
52 [z] The Lord deserves praise[aa] forevermore!
We agree! We agree![ab]

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Footnotes

  1. Psalm 89:38 tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.
  2. Psalm 89:38 tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (meshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).
  3. Psalm 89:39 tn The Hebrew verb appears only here and in Lam 2:7.
  4. Psalm 89:39 tn Heb “the covenant of your servant.”
  5. Psalm 89:39 tn Heb “you dishonor [or “desecrate”] on the ground his crown.”
  6. Psalm 89:40 tn The king here represents the land and cities over which he rules.
  7. Psalm 89:41 tn Heb “all the passersby on the road.”
  8. Psalm 89:42 tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).
  9. Psalm 89:43 tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.
  10. Psalm 89:43 tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (ʾakhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was changed to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.
  11. Psalm 89:43 tn Heb “and you have not caused him to stand in the battle.”
  12. Psalm 89:44 tc Rather than the MT’s מִטְּהָרוֹ (mitteharo, “from his splendor”), the text should be read without the dagesh as מִטְהָרוֹ (mitharo, “his splendor”) or possibly as מַטֵּה טְהָרוֹ (matteh teharo, “the staff of his splendor”).
  13. Psalm 89:44 tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.
  14. Psalm 89:45 tn Heb “the days of his youth” (see as well Job 33:25).
  15. Psalm 89:46 tn Heb “How long, O Lord, will hide yourself forever?”
  16. Psalm 89:47 tn Heb “remember me, what is [my] lifespan.” The Hebrew term חֶלֶד (kheled) is also used of one’s lifespan in Ps 39:5. Because the Hebrew text is so awkward here, some prefer to emend it to read מֶה חָדֵל אָנִי (meh khadel ʾani, “[remember] how transient [that is, “short-lived”] I am”; see Ps 39:4).
  17. Psalm 89:47 tn Heb “For what emptiness do you create all the sons of mankind?” In this context the term שָׁוְא (shavʾ) refers to mankind’s mortal nature and the brevity of life (see vv. 45, 48).
  18. Psalm 89:48 tn Heb “Who [is] the man [who] can live and not see death, [who] can deliver his life from the hand of Sheol?” The rhetorical question anticipates the answer, “No one!”
  19. Psalm 89:49 sn The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6.
  20. Psalm 89:49 tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).
  21. Psalm 89:49 tn Heb “[which] you swore on oath to David by your faithfulness.”
  22. Psalm 89:50 tc Many medieval Hebrew mss read here יְהוָה (yehvah, “the Lord”).
  23. Psalm 89:50 tn Heb “remember, O Lord, the taunt against your servants.” Many medieval Hebrew mss read the singular here, “your servant” (that is, the psalmist).
  24. Psalm 89:50 tn Heb “my lifting up in my arms [or “against my chest”] all of the many, peoples.” The term רַבִּים (rabbim, “many”) makes no apparent sense here. For this reason some emend the text to רִבֵי (rive, “attacks by”), a defectively written plural construct form of רִיב (riv, “dispute; quarrel”).
  25. Psalm 89:51 tn Heb “[by] which your enemies, O Lord, taunt, [by] which they taunt [at] the heels of your anointed one.”
  26. Psalm 89:52 sn The final verse of Ps 89, v. 52, is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48, respectively).
  27. Psalm 89:52 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21.
  28. Psalm 89:52 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “Amen and amen”). This is probably a congregational response to the immediately preceding statement about the propriety of praising God; thus it has been translated “We agree! We agree!”
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Proverbs 13:20-23
New English Translation

20 The one who associates[a] with the wise grows wise,[b]
but a companion of fools suffers harm.[c]
21 Calamity[d] pursues sinners,
but prosperity rewards the righteous.[e]
22 A good person leaves an inheritance for[f] his grandchildren,
but the wealth of a sinner is stored up for the righteous.[g]
23 Abundant food may come from the field of the poor,[h]
but it is swept away by injustice.[i]

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Footnotes

  1. Proverbs 13:20 tn Heb “walks.” When used with the preposition אֶת (ʾet, “with”), the verb הָלַךְ (halakh, “to walk”) means “to associate with” someone (BDB 234 s.v. הָלַךְ II.3.b; e.g., Mic 6:8; Job 34:8). The active participle of הָלַךְ (“to walk”) stresses continual, durative action. One should stay in close association with the wise, and move in the same direction they do.
  2. Proverbs 13:20 tc The Kethib of the MT and two important Greek witnesses read “Walk with the wise and become wise.” The Qere and other important Greek witnesses along with the Syriac, Targum and Vulgate read “One who walks with the wise will become wise.”
  3. Proverbs 13:20 tn The verb form יֵרוֹעַ (yeroaʿ) is the Niphal imperfect of רָעַע (raʿaʿ), meaning “to suffer hurt.” Several have attempted to parallel the repetition in the wordplay of the first colon. A. Guillaume has “he who associates with fools will be left a fool” (“A Note on the Roots רִיע, יָרַע, and רָעַע in Hebrew,” JTS 15 [1964]: 294). Knox translated the Vulgate thus: “Fool he ends that fool befriends” (cited by D. Kidner, Proverbs [TOTC], 104).
  4. Proverbs 13:21 tn Heb “evil.” The term רָעָה (raʿah, “evil”) here functions in a metonymical sense meaning “calamity.” “Good” is the general idea of good fortune or prosperity; the opposite, “evil,” is likewise “misfortune” (cf. NAB, NIV, NRSV) or calamity.
  5. Proverbs 13:21 sn This statement deals with recompense in generalizing terms. It is this principle in an absolute sense, without allowing for any of the exceptions that Proverbs itself acknowledges, that Job’s friends applied (incorrectly) to his suffering.
  6. Proverbs 13:22 sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.
  7. Proverbs 13:22 sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).
  8. Proverbs 13:23 tn Heb “abundance of food, fallow ground of רָאשִׁים (raʾshim).” The line has several difficulties. The word רָאשִׁים is spelled as if from ראֹשׁ (roʾsh, “head”) meaning a tribal head, leader, chief (HALOT 1166 s.v.). It is usually assumed however that it is a participle from רוּשׁ (rush) meaning “to be poor” (HALOT 1209 s.v.). The lack of a verb also poses a problem. Some translations assume that the food is in the field or the field produces the food (NASB, KJV, BBE, NIV [2011], Holman), but this runs counter to the notion of fallow ground. If it is full of crops, it isn’t fallow (if indeed נִיר [nir] means prepared unplanted soil). Other translations are modal, stating that the field “may” or “would” produce much food (NIV [1973], ESV, NLT, NRSV). Perhaps it is fallow after a harvest; or perhaps the saying is about presuming the crops before they are actually there (like counting your chickens before they are hatched). BDB proposes the possibility: “abundant food [yields] the fallow ground of poor men” (BDB 644 s.v. נִיר). If food leads to fallow ground, it may imply not seeing a need to plant all the fields, which later results in poverty. Any of these options seems equally speculative.
  9. Proverbs 13:23 tc The MT reads “there is what is swept away without justice” (וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, veyesh nispeh beloʾ mishpat). The LXX reads “the great enjoy wealth many years, but some men perish little by little.” The Syriac reads “those who have no habitation waste wealth many years, and some waste it completely.” Tg. Prov 13:23 reads “the great man devours the land of the poor, and some men are taken away unjustly.” The Vulgate has “there is much food in the fresh land of the fathers, and for others it is collected without judgment.” C. H. Toy says that the text is corrupt (Proverbs [ICC], 277). Nevertheless, the MT makes sense: The ground could produce enough food for people if there were no injustice in the land.
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