1 Chronicles 16
New International Version - UK
Ministering before the ark
16 They brought the ark of God and set it inside the tent that David had pitched for it, and they presented burnt offerings and fellowship offerings before God. 2 After David had finished sacrificing the burnt offerings and fellowship offerings, he blessed the people in the name of the Lord. 3 Then he gave a loaf of bread, a cake of dates and a cake of raisins to each Israelite man and woman.
4 He appointed some of the Levites to minister before the ark of the Lord, to extol,[a] thank, and praise the Lord, the God of Israel: 5 Asaph was the chief, and next to him in rank were Zechariah, then Jaaziel,[b] Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom and Jeiel. They were to play the lyres and harps, Asaph was to sound the cymbals, 6 and Benaiah and Jahaziel the priests were to blow the trumpets regularly before the ark of the covenant of God.
7 That day David first appointed Asaph and his associates to give praise to the Lord in this manner:
8 Give praise to the Lord, proclaim his name;
make known among the nations what he has done.
9 Sing to him, sing praise to him;
tell of all his wonderful acts.
10 Glory in his holy name;
let the hearts of those who seek the Lord rejoice.
11 Look to the Lord and his strength;
seek his face always.
12 Remember the wonders he has done,
his miracles, and the judgments he pronounced,
13 you his servants, the descendants of Israel,
his chosen ones, the children of Jacob.
14 He is the Lord our God;
his judgments are in all the earth.
15 He remembers[c] his covenant for ever,
the promise he made, for a thousand generations,
16 the covenant he made with Abraham,
the oath he swore to Isaac.
17 He confirmed it to Jacob as a decree,
to Israel as an everlasting covenant:
18 ‘To you I will give the land of Canaan
as the portion you will inherit.’
19 When they were but few in number,
few indeed, and strangers in it,
20 they[d] wandered from nation to nation,
from one kingdom to another.
21 He allowed no one to oppress them;
for their sake he rebuked kings:
22 ‘Do not touch my anointed ones;
do my prophets no harm.’
23 Sing to the Lord, all the earth;
proclaim his salvation day after day.
24 Declare his glory among the nations,
his marvellous deeds among all peoples.
25 For great is the Lord and most worthy of praise;
he is to be feared above all gods.
26 For all the gods of the nations are idols,
but the Lord made the heavens.
27 Splendour and majesty are before him;
strength and joy are in his dwelling-place.
28 Ascribe to the Lord, all you families of nations,
ascribe to the Lord glory and strength.
29 Ascribe to the Lord the glory due to his name;
bring an offering and come before him.
Worship the Lord in the splendour of his[e] holiness.
30 Tremble before him, all the earth!
The world is firmly established; it cannot be moved.
31 Let the heavens rejoice, let the earth be glad;
let them say among the nations, ‘The Lord reigns!’
32 Let the sea resound, and all that is in it;
let the fields be jubilant, and everything in them!
33 Let the trees of the forest sing,
let them sing for joy before the Lord,
for he comes to judge the earth.
34 Give thanks to the Lord, for he is good;
his love endures for ever.
35 Cry out, ‘Save us, God our Saviour;
gather us and deliver us from the nations,
that we may give thanks to your holy name,
and glory in your praise.’
36 Praise be to the Lord, the God of Israel,
from everlasting to everlasting.
Then all the people said ‘Amen’ and ‘Praise the Lord.’
37 David left Asaph and his associates before the ark of the covenant of the Lord to minister there regularly, according to each day’s requirements. 38 He also left Obed-Edom and his sixty-eight associates to minister with them. Obed-Edom son of Jeduthun, and also Hosah, were gatekeepers.
39 David left Zadok the priest and his fellow priests before the tabernacle of the Lord at the high place in Gibeon 40 to present burnt offerings to the Lord on the altar of burnt offering regularly, morning and evening, in accordance with everything written in the Law of the Lord, which he had given Israel. 41 With them were Heman and Jeduthun and the rest of those chosen and designated by name to give thanks to the Lord, ‘for his love endures for ever.’ 42 Heman and Jeduthun were responsible for the sounding of the trumpets and cymbals and for the playing of the other instruments for sacred song. The sons of Jeduthun were stationed at the gate.
43 Then all the people left, each for their own home, and David returned home to bless his family.
Footnotes
- 1 Chronicles 16:4 Or petition; or invoke
- 1 Chronicles 16:5 See 15:18,20; Hebrew Jeiel, possibly another name for Jaaziel.
- 1 Chronicles 16:15 Some Septuagint manuscripts (see also Psalm 105:8); Hebrew Remember
- 1 Chronicles 16:20 One Hebrew manuscript, Septuagint and Vulgate (see also Psalm 105:12); most Hebrew manuscripts inherit, / 19 though you are but few in number, / few indeed, and strangers in it.’ / 20 They
- 1 Chronicles 16:29 Or Lord with the splendour of
1 Chronicles 16
New English Translation
David Leads in Worship
16 They brought the ark of God and put it in the middle of the tent David had pitched for it. Then they offered burnt sacrifices and peace offerings[a] before God. 2 When David finished offering burnt sacrifices and peace offerings, he pronounced a blessing over the people in the Lord’s name. 3 He then handed out to each Israelite man and woman a loaf of bread, a date cake, and a raisin cake. 4 He appointed some of the Levites to serve before the ark of the Lord, to offer prayers, songs of thanks, and hymns to the Lord God of Israel. 5 Asaph was the leader and Zechariah second-in-command, followed by Jeiel, Shemiramoth, Jehiel, Mattithiah, Eliab, Benaiah, Obed-Edom, and Jeiel. They were to play stringed instruments, Asaph was to sound the cymbals, 6 and the priests Benaiah and Jahaziel were to blow trumpets regularly before the ark of God’s covenant.
David Thanks God
7 That day David first gave to Asaph and his colleagues this song of thanks to the Lord.
8 Give thanks to the Lord!
Call on his name!
Make known his accomplishments among the nations.
9 Sing to him! Make music to him!
Tell about all his miraculous deeds.
10 Boast about his holy name.
Let the hearts of those who seek the Lord rejoice.
11 Seek the Lord and the strength he gives.
Seek his presence[b] continually!
12 Recall the miraculous deeds he performed,
his mighty acts and the judgments he decreed,[c]
13 O children[d] of Israel, God’s[e] servant,
you descendants of Jacob, God’s[f] chosen ones!
14 He is the Lord our God;
he carries out judgment throughout the earth.[g]
15 Remember[h] continually his covenantal decree,
the promise he made[i] to a thousand generations—
16 the promise[j] he made to Abraham,
the promise he made by oath to Isaac![k]
17 He gave it to Jacob as a decree,
to Israel as a lasting promise,[l]
18 saying, “To you I will give the land of Canaan
as the portion of your inheritance.”
19 When they were few in number,
just a very few, and foreign residents within it,
20 they wandered from nation to nation,
and from one kingdom to another.[m]
21 He let no one oppress them;
he disciplined kings for their sake,
22 saying,[n] “Don’t touch my anointed ones!
Don’t harm my prophets!”
23 Sing to the Lord, all the earth!
Announce every day[o] how he delivers.
24 Tell the nations about his splendor,
tell[p] all the nations about his miraculous deeds.
25 For the Lord is great and certainly worthy of praise,
he is more awesome than[q] all gods.
26 For all the gods of the nations are worthless,[r]
but the Lord made the heavens.[s]
27 Majestic splendor emanates from him,[t]
he is the source of strength and joy.[u]
28 Ascribe to the Lord, O families of the nations,
ascribe to the Lord splendor and strength!
29 Ascribe to the Lord the splendor he deserves![v]
Bring an offering and enter his presence!
Worship the Lord in holy attire![w]
30 Tremble before him, all the earth!
The world is established, it cannot be moved.
31 Let the heavens rejoice, and the earth be happy!
Let the nations say,[x] “The Lord reigns!”
32 Let the sea and everything in it shout!
Let the fields and everything in them celebrate!
33 Then let the trees of the forest shout with joy before the Lord,
for he comes to judge the earth!
34 Give thanks to the Lord, for he is good
and his loyal love endures.[y]
35 Say this prayer:[z] “Deliver us, O God who delivers us!
Gather us! Rescue us from the nations!
Then we will give thanks[aa] to your holy name,
and boast about your praiseworthy deeds.”[ab]
36 May the Lord God of Israel be praised,
in the future and forevermore.[ac]
Then all the people said, “We agree![ad] Praise the Lord.”
David Appoints Worship Leaders
37 David[ae] left Asaph and his colleagues there before the ark of the Lord’s covenant to serve before the ark regularly and fulfill each day’s requirements,[af] 38 including Obed-Edom and sixty-eight colleagues. Obed-Edom son of Jeduthun and Hosah were gatekeepers. 39 Zadok the priest and his fellow priests served[ag] before the Lord’s tabernacle at the worship center[ah] in Gibeon, 40 regularly offering burnt sacrifices to the Lord on the altar for burnt sacrifice, morning and evening, according to what is prescribed in the law of the Lord which he charged Israel to observe.[ai] 41 Joining them were Heman, Jeduthun, and the rest of those chosen and designated by name to give thanks to the Lord. (For his loyal love endures!)[aj] 42 Heman and Jeduthun were in charge of the music, including the trumpets, cymbals, and the other musical instruments used in praising God. The sons of Jeduthun guarded the entrance.[ak]
43 Then all the people returned to their homes, and David went to pronounce a blessing on his family.[al]
Footnotes
- 1 Chronicles 16:1 tn Or “tokens of peace”; NIV “fellowship offerings.”
- 1 Chronicles 16:11 tn Heb “face.”
- 1 Chronicles 16:12 tn Heb “and the judgments of his mouth.”
- 1 Chronicles 16:13 tn Heb “seed.”
- 1 Chronicles 16:13 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
- 1 Chronicles 16:13 tn Heb “his”; the referent (God) has been specified in the translation for clarity.
- 1 Chronicles 16:14 tn Heb “in all the earth [are] his judgments.”
- 1 Chronicles 16:15 tn The Hebrew text has a masculine plural imperative, addressed to the people. Some LXX mss harmonize the wording here to Ps 105:8, which has זָכַר (zakhar), the perfect third masculine singular form of the verb, “He (the Lord) remembers” (so NIV; NEB reads “He called to mind his covenant”).
- 1 Chronicles 16:15 tn Heb “[the] word he commanded.” The text refers here to God’s unconditional covenantal promise to Abraham and the patriarchs, as vv. 16-18 make clear.
- 1 Chronicles 16:16 tn Heb “which.”
- 1 Chronicles 16:16 tn Heb “his oath to Isaac.”
- 1 Chronicles 16:17 tn Or “eternal covenant.”
- 1 Chronicles 16:20 tn Heb “and from a kingdom to another people.”
- 1 Chronicles 16:22 tn The word “saying” is supplied in the translation for clarification and for stylistic reasons.
- 1 Chronicles 16:23 tn Heb “from day to day.”
- 1 Chronicles 16:24 tn The verb “tell” is understood by ellipsis (note the preceding line).
- 1 Chronicles 16:25 tn Or “feared above.”
- 1 Chronicles 16:26 tn The Hebrew word אֱלִילִים (ʾelilim, “worthless”) sounds like אֱלֹהִים (ʾelohim, “gods”). The sound play draws attention to the statement. Many modern English translations render this term as “idols” here.
- 1 Chronicles 16:26 tn Or “the sky” (also in v. 31). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
- 1 Chronicles 16:27 tn Heb “majesty and splendor [are] before him.”
- 1 Chronicles 16:27 tn Heb “strength and joy [are] in his place.”
- 1 Chronicles 16:29 tn Heb “the splendor of [i.e., due] his name.”
- 1 Chronicles 16:29 tn Or “in holy splendor.”
- 1 Chronicles 16:31 tn Heb “let them say among the nations.”
- 1 Chronicles 16:34 tn Or “is eternal.”
- 1 Chronicles 16:35 tn The words “this prayer” are supplied in the translation for clarity and for stylistic reasons.
- 1 Chronicles 16:35 tn Heb “to give thanks.” The infinitive construct indicates result after the imperative.
- 1 Chronicles 16:35 tn Heb “to boast in your praise.”
- 1 Chronicles 16:36 tn Heb “from everlasting to everlasting.”
- 1 Chronicles 16:36 tn This is the Hebrew term אָמֵן (ʾamen, “surely”), traditionally transliterated “amen.”
- 1 Chronicles 16:37 tn Heb “he”; the referent (David) has been specified in the translation for clarity.
- 1 Chronicles 16:37 tn Heb “according to the matter of the day in its day.”
- 1 Chronicles 16:39 tn The word “served” is supplied in the translation for clarity and for stylistic reasons.
- 1 Chronicles 16:39 tn Or “high place.”
- 1 Chronicles 16:40 tn Heb “which he laid as a charge upon Israel.”
- 1 Chronicles 16:41 tn Perhaps this refers to the refrain of their songs of praise (see Ps 136). In this case one could translate, “to give thanks to the Lord with songs using the refrain, ‘For his loyal love endures.’”
- 1 Chronicles 16:42 tn Heb “and with them, Heman and Jeduthun, trumpets and cymbals for sounding, and the instrument of song of God, and the sons of Jeduthun [were] at the gate.”
- 1 Chronicles 16:43 tn Heb “to bless his house.” Elsewhere when “house” is the object of “bless,” it refers to a household or family. See, for example, 1 Chr 13:14; 17:27. However, since בֵּית (bet, “house”) refers to a literal house or home earlier in the verse and to David’s palace in 17:1, one might translate here, “David went to pronounce a blessing on [i.e., dedicate] his house [i.e., palace].”
Ezekiel 28
New International Version - UK
A prophecy against the king of Tyre
28 The word of the Lord came to me: 2 ‘Son of man, say to the ruler of Tyre, “This is what the Sovereign Lord says:
‘“In the pride of your heart
you say, ‘I am a god;
I sit on the throne of a god
in the heart of the seas.’
But you are a mere mortal and not a god,
though you think you are as wise as a god.
3 Are you wiser than Daniel?[a]
Is no secret hidden from you?
4 By your wisdom and understanding
you have gained wealth for yourself
and amassed gold and silver
in your treasuries.
5 By your great skill in trading
you have increased your wealth,
and because of your wealth
your heart has grown proud.
6 ‘“Therefore this is what the Sovereign Lord says:
‘“Because you think you are wise,
as wise as a god,
7 I am going to bring foreigners against you,
the most ruthless of nations;
they will draw their swords against your beauty and wisdom
and pierce your shining splendour.
8 They will bring you down to the pit,
and you will die a violent death
in the heart of the seas.
9 Will you then say, ‘I am a god,’
in the presence of those who kill you?
You will be but a mortal, not a god,
in the hands of those who slay you.
10 You will die the death of the uncircumcised
at the hands of foreigners.
I have spoken, declares the Sovereign Lord.”’
11 The word of the Lord came to me: 12 ‘Son of man, take up a lament concerning the king of Tyre and say to him: “This is what the Sovereign Lord says:
‘“You were the seal of perfection,
full of wisdom and perfect in beauty.
13 You were in Eden,
the garden of God;
every precious stone adorned you:
carnelian, chrysolite and emerald,
topaz, onyx and jasper,
lapis lazuli, turquoise and beryl.[b]
Your settings and mountings[c] were made of gold;
on the day you were created they were prepared.
14 You were anointed as a guardian cherub,
for so I ordained you.
You were on the holy mount of God;
you walked among the fiery stones.
15 You were blameless in your ways
from the day you were created
till wickedness was found in you.
16 Through your widespread trade
you were filled with violence,
and you sinned.
So I drove you in disgrace from the mount of God,
and I expelled you, guardian cherub,
from among the fiery stones.
17 Your heart became proud
on account of your beauty,
and you corrupted your wisdom
because of your splendour.
So I threw you to the earth;
I made a spectacle of you before kings.
18 By your many sins and dishonest trade
you have desecrated your sanctuaries.
So I made a fire come out from you,
and it consumed you,
and I reduced you to ashes on the ground
in the sight of all who were watching.
19 All the nations who knew you
are appalled at you;
you have come to a horrible end
and will be no more.”’
A prophecy against Sidon
20 The word of the Lord came to me: 21 ‘Son of man, set your face against Sidon; prophesy against her 22 and say: “This is what the Sovereign Lord says:
‘“I am against you, Sidon,
and among you I will display my glory.
You will know that I am the Lord,
when I inflict punishment on you
and within you am proved to be holy.
23 I will send a plague upon you
and make blood flow in your streets.
The slain will fall within you,
with the sword against you on every side.
Then you will know that I am the Lord.
24 ‘“No longer will the people of Israel have malicious neighbours who are painful briers and sharp thorns. Then they will know that I am the Sovereign Lord.
25 ‘“This is what the Sovereign Lord says: when I gather the people of Israel from the nations where they have been scattered, I will be proved holy through them in the sight of the nations. Then they will live in their own land, which I gave to my servant Jacob. 26 They will live there in safety and will build houses and plant vineyards; they will live in safety when I inflict punishment on all their neighbours who maligned them. Then they will know that I am the Lord their God.”’
Footnotes
- Ezekiel 28:3 Or Danel, a man of renown in ancient literature
- Ezekiel 28:13 The precise identification of some of these precious stones is uncertain.
- Ezekiel 28:13 The meaning of the Hebrew for this phrase is uncertain.
Ezekiel 28
New English Translation
A Prophecy Against the King of Tyre
28 The Lord’s message came to me: 2 “Son of man, say to the prince[a] of Tyre, ‘This is what the Sovereign Lord says:
“‘Your heart is proud[b] and you said, “I am a god;[c]
I sit in the seat of gods, in the heart of the seas”—
yet you are a man and not a god,
though you think you are godlike.[d]
3 Look, you are wiser than Daniel;[e]
no secret is hidden from you.[f]
4 By your wisdom and understanding you have gained wealth for yourself;
you have amassed gold and silver in your treasuries.
5 By your great skill[g] in trade you have increased your wealth,
and your heart is proud because of your wealth.
6 “‘Therefore this is what the Sovereign Lord says:
Because you think you are godlike,[h]
7 I am about to bring foreigners[i] against you, the most terrifying of nations.
They will draw their swords against the grandeur made by your wisdom,[j]
and they will defile your splendor.
8 They will bring you down to the Pit, and you will die violently[k] in the heart of the seas.
9 Will you still say, “I am a god,” before the one who kills you—
though you are a man and not a god—
when you are in the power of those who wound you?
10 You will die the death of the uncircumcised[l] by the hand of foreigners;
for I have spoken, declares the Sovereign Lord.’”
11 The Lord’s message came to me: 12 “Son of man, sing[m] a lament for the king of Tyre, and say to him, ‘This is what the Sovereign Lord says:
“‘You were the sealer[n] of perfection,
full of wisdom, and perfect in beauty.
13 You were in Eden, the garden of God.[o]
Every precious stone was your covering,
the ruby, topaz, and emerald,
the chrysolite, onyx, and jasper,
the sapphire, turquoise, and beryl;[p]
your settings and mounts were made of gold.
On the day you were created they were prepared.
14 I placed you there with an anointed[q] guardian[r] cherub;[s]
you were on the holy mountain of God;
you walked about amidst fiery stones.
15 You were blameless in your behavior[t] from the day you were created,
until sin was discovered in you.
16 In the abundance of your trade you were filled with violence,[u] and you sinned;
so I defiled you and banished you[v] from the mountain of God—
the guardian cherub expelled you[w] from the midst of the stones of fire.
17 Your heart was proud because of your beauty;
you corrupted your wisdom on account of your splendor.
I threw you down to the ground;
I placed you before kings, that they might see you.
18 By the multitude of your iniquities, through the sinfulness of your trade,
you desecrated your sanctuaries.
So I drew fire out from within you;
it consumed you,
and I turned you to ashes on the earth
before the eyes of all who saw you.
19 All who know you among the peoples are shocked at you;
you have become terrified and will be no more.’”
A Prophecy Against Sidon
20 The Lord’s message came to me: 21 “Son of man, turn toward[x] Sidon[y] and prophesy against it. 22 Say, ‘This is what the Sovereign Lord says:
“‘Look, I am against you,[z] Sidon,
and I will magnify myself in your midst.
Then they will know that I am the Lord
when I execute judgments on her
and reveal my sovereign power[aa] in her.
23 I will send a plague into the city[ab] and bloodshed into its streets;
the slain will fall within it, by the sword that attacks it[ac] from every side.
Then they will know that I am the Lord.
24 “‘No longer will Israel suffer from the sharp briers[ad] or painful thorns of all who surround and scorn them.[ae] Then they will know that I am the Sovereign Lord.
25 “‘This is what the Sovereign Lord says: When I regather the house of Israel from the peoples where they are dispersed, I will reveal my sovereign power[af] over them in the sight of the nations, and they will live in their land that I gave to my servant Jacob. 26 They will live securely in it; they will build houses and plant vineyards. They will live securely[ag] when I execute my judgments on all those who scorn them and surround them. Then they will know that I am the Lord their God.’”
Footnotes
- Ezekiel 28:2 tn Or “ruler” (NIV, NCV).
- Ezekiel 28:2 tn Heb “lifted up.” sn See Prov 16:5.
- Ezekiel 28:2 tn Or “I am divine.”
- Ezekiel 28:2 tn Heb “and you made your heart/mind (לֵב, lev) like the heart/mind of gods.”
- Ezekiel 28:3 sn Or perhaps “Danel” (so TEV), referring to a ruler known from Canaanite legend. See the note on “Daniel” in 14:14. A reference to Danel (preserved in legend at Ugarit, near the northern end of the Phoenician coast) makes more sense here when addressing Tyre than in 14:14.
- Ezekiel 28:3 sn The tone here is sarcastic, reflecting the ruler’s view of himself.
- Ezekiel 28:5 tn Or “wisdom.”
- Ezekiel 28:6 tn Heb “because of your making your heart like the heart of gods.”
- Ezekiel 28:7 sn This is probably a reference to the Babylonians.
- Ezekiel 28:7 tn Heb “they will draw their swords against the beauty of your wisdom.”
- Ezekiel 28:8 tn Heb “you will die the death of the slain.”
- Ezekiel 28:10 sn The Phoenicians practiced circumcision, so the language here must be figurative, indicating that they would be treated in a disgraceful manner. Uncircumcised peoples were viewed as inferior and unclean. See 31:18 and 32:17-32, as well as the discussion in D. I. Block, Ezekiel (NICOT), 2:99.
- Ezekiel 28:12 tn Heb “lift up.”
- Ezekiel 28:12 tn For a discussion of possible nuances of this phrase, see M. Greenberg, Ezekiel (AB), 2:580-81.
- Ezekiel 28:13 sn The imagery of the lament appears to draw upon an extrabiblical Eden tradition about the expulsion of the first man (see v. 14 and the note there) from the garden due to his pride. The biblical Eden tradition speaks of cherubim placed as guardians at the garden entrance following the sin of Adam and Eve (Gen 3:24), but no guardian cherub like the one described in verse 14 is depicted or mentioned in the biblical account. Ezekiel’s imagery also appears to reflect Mesopotamian and Canaanite mythology at certain points. See D. I. Block, Ezekiel (NICOT), 2:119-20.
- Ezekiel 28:13 tn The exact identification of each gemstone is uncertain. The list should be compared to that of the priest in Exod 28:17-20, which lists twelve stones in rows of three. The LXX apparently imports the Exod 28 list. See reference to the types of stones in L. C. Allen, Ezekiel (WBC), 2:91.
- Ezekiel 28:14 tn Or “winged”; see L. C. Allen, Ezekiel (WBC), 2:91.
- Ezekiel 28:14 tn The meaning of this phrase in Hebrew is uncertain. The word translated here “guards” occurs in Exod 25:20 in reference to the cherubim “covering” the ark.
- Ezekiel 28:14 tn Heb “you (were) an anointed cherub that covers, and I placed you.” In the Hebrew text the ruler of Tyre is equated with a cherub, and the verb “I placed you” is taken with what follows (“on the holy mountain of God”). However, this reading is problematic. The pronoun “you” at the beginning of verse 14 is feminine singular in the Hebrew text; elsewhere in this passage the ruler of Tyre is addressed with masculine singular forms. It is possible that the pronoun is a rare (see Deut 5:24; Num 11:15) or defectively written (see 1 Sam 24:19; Neh 9:6; Job 1:10; Ps 6:3; Eccl 7:22) masculine form, but it is more likely that the form should be repointed as the preposition “with” (see the LXX). In this case the ruler of Tyre is compared to the first man, not to a cherub. If this emendation is accepted, then the verb “I placed you” belongs with what precedes and concludes the first sentence in the verse. It is noteworthy that the verbs in the second and third lines of the verse also appear at the end of the sentence in the Hebrew text. The presence of a conjunction at the beginning of “I placed you” is problematic for the proposal, but it may reflect a later misunderstanding of the syntax of the verse. For a defense of the proposed emendation, see L. C. Allen, Ezekiel (WBC), 2:91.
- Ezekiel 28:15 tn Heb “ways.”
- Ezekiel 28:16 tn Heb “they filled your midst with violence.”
- Ezekiel 28:16 tn Heb “I defiled you.” The presence of the preposition “from” following the verb indicates that a verb of motion is implied as well. See L. C. Allen, Ezekiel (WBC), 2:91.
- Ezekiel 28:16 tn Heb “and I expelled you, O guardian cherub.” The Hebrew text takes the verb as first person and understands “guardian cherub” as a vocative, in apposition to the pronominal suffix on the verb. However, if the emendation in verse 14a is accepted (see the note above), then one may follow the LXX here as well and emend the verb to a third person perfect. In this case the subject of the verb is the guardian cherub. See L. C. Allen, Ezekiel (WBC), 2:91.
- Ezekiel 28:21 tn Heb “set your face against.”
- Ezekiel 28:21 sn Sidon was located 25 miles north of Tyre.
- Ezekiel 28:22 tn Or “I challenge you.” The phrase “I am against you” may be a formula for challenging someone to combat or a duel. See D. I. Block, Ezekiel (NICOT), 1:201-2, and P. Humbert, “Die Herausforderungsformel ‘hinnenî ’êlékâ’” ZAW 45 (1933): 101-8.
- Ezekiel 28:22 tn Or “reveal my holiness.” God’s “holiness” is fundamentally his transcendence as sovereign ruler of the world. The revelation of his authority and power through judgment is in view in this context.
- Ezekiel 28:23 tn Heb “into it”; the referent of the feminine pronoun has been specified in the translation for clarity.
- Ezekiel 28:23 tn Heb “by a sword against it.”
- Ezekiel 28:24 sn Similar language is used in reference to Israel’s adversaries in Num 33:55 and Josh 23:13.
- Ezekiel 28:24 tn Heb “and there will not be for the house of Israel a brier that pricks and a thorn that inflicts pain from all the ones who surround them, the ones who scorn them.”
- Ezekiel 28:25 tn Or “reveal my holiness.” See verse 22.
- Ezekiel 28:26 sn This promise was given in Lev 25:18-19.
Galatians 1
New International Version - UK
1 Paul, an apostle – sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead – 2 and all the brothers and sisters[a] with me,
To the churches in Galatia:
3 Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever. Amen.
No other gospel
6 I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ and are turning to a different gospel – 7 which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ. 8 But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let them be under God’s curse! 9 As we have already said, so now I say again: if anybody is preaching to you a gospel other than what you accepted, let them be under God’s curse!
10 Am I now trying to win the approval of human beings, or of God? Or am I trying to please people? If I were still trying to please people, I would not be a servant of Christ.
Paul called by God
11 I want you to know, brothers and sisters, that the gospel I preached is not of human origin. 12 I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ.
13 For you have heard of my previous way of life in Judaism, how intensely I persecuted the church of God and tried to destroy it. 14 I was advancing in Judaism beyond many of my own age among my people and was extremely zealous for the traditions of my fathers. 15 But when God, who set me apart from my mother’s womb and called me by his grace, was pleased 16 to reveal his Son in me so that I might preach him among the Gentiles, my immediate response was not to consult any human being. 17 I did not go up to Jerusalem to see those who were apostles before I was, but I went into Arabia. Later I returned to Damascus.
18 Then after three years, I went up to Jerusalem to get acquainted with Cephas[b] and stayed with him fifteen days. 19 I saw none of the other apostles – only James, the Lord’s brother. 20 I assure you before God that what I am writing to you is no lie.
21 Then I went to Syria and Cilicia. 22 I was personally unknown to the churches of Judea that are in Christ. 23 They only heard the report: ‘The man who formerly persecuted us is now preaching the faith he once tried to destroy.’ 24 And they praised God because of me.
Footnotes
- Galatians 1:2 The Greek word for brothers and sisters (adelphoi) refers here to believers, both men and women, as part of God’s family; also in verse 11; and in 3:15; 4:12, 28, 31; 5:11, 13; 6:1, 18.
- Galatians 1:18 That is, Peter
Galatians 1
New English Translation
Salutation
1 From Paul,[a] an apostle (not from men, nor by human agency, but by Jesus Christ and God the Father who raised him from the dead) 2 and all the brothers with me, to the churches of Galatia. 3 Grace and peace to you[b] from God the Father and our[c] Lord Jesus Christ, 4 who gave himself for our sins to rescue us from this present evil age according to the will of our God and Father, 5 to whom be glory forever and ever! Amen.
Occasion of the Letter
6 I am astonished that you are so quickly deserting the one[d] who called you by the grace of Christ[e] and are following[f] a different[g] gospel— 7 not that there really is another gospel,[h] but[i] there are some who are disturbing you and wanting[j] to distort the gospel of Christ. 8 But even if we (or an angel from heaven) should preach[k] a gospel contrary to the one we preached to you,[l] let him be condemned to hell![m] 9 As we have said before, and now I say again, if any one is preaching to you a gospel contrary to what you received, let him be condemned to hell![n] 10 Am I now trying to gain the approval of people,[o] or of God? Or am I trying to please people?[p] If I were still trying to please[q] people,[r] I would not be a slave[s] of Christ!
Paul’s Vindication of His Apostleship
11 Now[t] I want you to know, brothers and sisters,[u] that the gospel I preached is not of human origin.[v] 12 For I did not receive it or learn it from any human source;[w] instead I received it[x] by a revelation of Jesus Christ.[y]
13 For you have heard of my former way of life[z] in Judaism, how I was savagely persecuting the church of God and trying to destroy it. 14 I[aa] was advancing in Judaism beyond many of my contemporaries in my nation,[ab] and was[ac] extremely zealous for the traditions of my ancestors.[ad] 15 But when the one[ae] who set me apart from birth[af] and called me by his grace was pleased 16 to reveal his Son in[ag] me so that I could preach him[ah] among the Gentiles, I did not go to ask advice from[ai] any human being,[aj] 17 nor did I go up to Jerusalem to see those who were apostles before me, but right away I departed to Arabia,[ak] and then returned to Damascus.
18 Then after three years I went up to Jerusalem to visit Cephas[al] and get information from him,[am] and I stayed with him fifteen days. 19 But I saw none of the other apostles[an] except James the Lord’s brother. 20 I assure you[ao] that, before God, I am not lying about what I am writing to you![ap] 21 Afterward I went to the regions of Syria and Cilicia. 22 But I was personally[aq] unknown to the churches of Judea that are in Christ. 23 They were only hearing, “The one who once persecuted us is now proclaiming the good news[ar] of the faith he once tried to destroy.” 24 So[as] they glorified God because of me.[at]
Footnotes
- Galatians 1:1 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
- Galatians 1:3 tn Grk “Grace to you and peace.”
- Galatians 1:3 tc ‡ The unusual placement of the pronoun in καὶ κυρίου ἡμῶν (kai kuriou hēmōn), which produces the reading “God the Father and our Lord Jesus Christ” instead of “God our Father and the Lord Jesus Christ,” is read by P46, 51vid B D F G H 1175 1505 1739 1881 M sy sa, while the more normal ἡμῶν καὶ κυρίου (hēmōn kai kuriou) is found in א A P Ψ 33 81 326 365 1241 2464. Thus, the reading adopted in the translation is more widespread geographically and is found in the two earliest witnesses, along with several good representatives of the Alexandrian, Western, and Byzantine families. Internally, there would be a strong motivation for scribes to change the order to the more usual expression: “from God our Father and the Lord Jesus Christ” is Paul’s normal greeting; here alone is the pronoun attached to “Jesus Christ” (except in the Pastorals, though the greeting in these letters is nevertheless unlike the rest of the corpus Paulinum). Intrinsically, the chosen reading is superior as well: Scribes would be prone to emulate Paul’s regular style, while in an early letter such as this one his regular style was yet to be established (for a similar situation, cf. the text-critical discussion at 1 Thess 1:1). Hence, there is a strong probability that the reading in the translation above is authentic. Although B. M. Metzger argues that “the apostle’s stereotyped formula was altered by copyists who, apparently in the interest of Christian piety, transferred the possessive pronoun so it would be more closely associated with ‘Lord Jesus Christ’” (TCGNT 520), one might expect to see the same alterations in other Pauline letters. That this is not the case argues for “our Lord Jesus Christ” as the authentic reading here.
- Galatians 1:6 sn The one who called you is a reference to God the Father (note the mention of Christ in the following prepositional phrase and the mention of God the Father in 1:1).
- Galatians 1:6 tc Although the majority of witnesses, including some of the most important ones (P51 א A B Fc Ψ 33 1175 1505 1739 1881 2464 M f vg syp bo), read “by the grace of Christ” (χάριτι Χριστοῦ, chariti Christou) here, this reading is not without variables. Besides alternate readings such as χάριτι ᾿Ιησοῦ Χριστοῦ (chariti Iēsou Christou, “by the grace of Jesus Christ”; D 326 1241s syh**) and χάριτι θεοῦ (chariti theou, “by the grace of God”; 327 Thretlem), a few mss and other witnesses (P46vid F* G Hvid ar b Tert Cyp Ambst Pel) have simply χάριτι with no modifier. Internally, the reading that seems best to explain the rise of the others is the shortest reading, χάριτι. Indeed, the fact that three different adjuncts are found in the mss seems to be a natural expansion on the simple “grace.” At the same time, the witnesses for the shortest reading are not particularly impressive, being that they largely represent one textual strand (Western), and a less-than-reliable one at that. Further, nowhere else in the corpus Paulinum do we see the construction χάρις (charis, “grace”) followed by Χριστοῦ without some other name (such as κυρίου [kuriou, “Lord”] or ᾿Ιησοῦ). The construction χάρις θεοῦ is likewise frequent in Paul. Thus, upon closer inspection it seems that the autographic wording here was χάριτι Χριστοῦ (for it is difficult to explain how this particular reading could have arisen from the simple χάριτι, in light of Paul’s normal idioms), with the other readings intentionally or accidentally arising from it.
- Galatians 1:6 tn Grk “deserting [turning away] to” a different gospel, implying the idea of “following.”
- Galatians 1:6 tn Grk “another.”
- Galatians 1:7 tn Grk “which is not another,” but this could be misunderstood to mean “which is not really different.” In fact, as Paul goes on to make clear, there is no other gospel than the one he preaches.
- Galatians 1:7 tn Grk “except.”
- Galatians 1:7 tn Or “trying.”
- Galatians 1:8 tc ‡ Most witnesses have ὑμῖν (humin, “to you”) either after (א2 A [D* ὑμᾶς] 6 33 326 614 945 1881 M Tertpt Ambst) or before (P51vid B H 0278 630 1175 [1739* ἡμῖν]) εὐαγγελίζηται (euaggelizētai, “should preach” [or some variation on the form of this verb]). But the fact that it floats suggests its inauthenticity, especially since it appears to be a motivated reading for purposes of clarification. The following witnesses lack the pronoun: א* F G Ψ ar b g Cyp McionT Tertpt Lcf. The external evidence admittedly is not as weighty as evidence for the pronoun, but coupled with strong internal evidence the shorter reading should be considered the earliest. Although it is possible that scribes may have deleted the pronoun to make Paul’s statement seem more universal, the fact that the pronoun floats suggests otherwise. NA28 has the pronoun in brackets, indicating doubt as to its authenticity.
- Galatians 1:8 tn Or “other than the one we preached to you.”
- Galatians 1:8 tn Grk “let him be accursed” (ἀνάθεμα, anathema). The translation gives the outcome which is implied by this dreadful curse.
- Galatians 1:9 tn See the note on this phrase in the previous verse.
- Galatians 1:10 tn Grk “of men”; but here ἀνθρώπους (anthrōpous) is used in a generic sense of both men and women.
- Galatians 1:10 tn Grk “men”; but here ἀνθρώποις (anthrōpois) is used in a generic sense of both men and women.
- Galatians 1:10 tn The imperfect verb has been translated conatively (ExSyn 550).
- Galatians 1:10 tn Grk “men”; but here ἀνθρώποις (anthrōpois) is used in a generic sense of both men and women.
- Galatians 1:10 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households. sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
- Galatians 1:11 tc ‡ The conjunction δέ (de) is found in P46 א*,2 A D1 Ψ 1175 1241 1505 1739 1881 M sy bo, while γάρ (gar) is the conjunction of choice in א1 B D*,c F G 33 lat sa. There are thus good representatives on each side. Scribes generally tended to prefer γάρ in such instances, most likely because it was more forceful and explicit. γάρ is thus seen as a motivated reading. For this reason, δέ is preferred.
- Galatians 1:11 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
- Galatians 1:11 tn Grk “is not according to man.”
- Galatians 1:12 tn Or “I did not receive it from a human source, nor was I taught it.”
- Galatians 1:12 tn The words “I received it” are not in the Greek text but are implied.
- Galatians 1:12 tn It is difficult to determine what kind of genitive ᾿Ιησοῦ Χριστοῦ (Iēsou Christou) is. If it is a subjective genitive, the meaning is “a revelation from Jesus Christ” but if objective genitive, it is “a revelation about Jesus Christ.” Most likely this is objective since the explanation in vv. 15-16 mentions God revealing the Son to Paul so that he might preach, although the idea of a direct revelation to Paul at some point cannot be ruled out.
- Galatians 1:13 tn Or “lifestyle,” “behavior.”
- Galatians 1:14 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
- Galatians 1:14 tn Or “among my race.”
- Galatians 1:14 tn Grk “was advancing beyond…nation, being.” The participle ὑπάρχων (huparchōn) was translated as a finite verb due to requirements of contemporary English style.
- Galatians 1:14 sn The traditions of my ancestors refers to both Pharisaic and popular teachings of this time which eventually were codified in Jewish literature such as the Mishnah, Midrashim, and Targums.
- Galatians 1:15 tc ‡ Several significant witnesses have ὁ θεός (ho theos) after εὐδόκησεν (eudokēsen; so א A D Ψ 0278 33 1175 1241 1739 1881 2464 M co) while the shorter reading is supported by P46 B F G 629 1505 lat. There is hardly any reason why scribes would omit the words (although the Beatty papyrus and the Western text do at times omit words and phrases), but several reasons why scribes would add the words (especially the need to clarify). The confluence of witnesses for the shorter reading (including a few fathers and versions) adds strong support for its authenticity. It is also in keeping with Paul’s style to refrain from mentioning God by name as a rhetorical device (cf. ExSyn 437 [although this section deals with passive constructions, the principle is the same]). NA28 includes the words in brackets, indicating some doubts as to their authenticity.
- Galatians 1:15 tn Grk “from my mother’s womb.”
- Galatians 1:16 tn Or “to me”; the Greek preposition ἐν (en) can mean either, depending on the context.
- Galatians 1:16 tn This pronoun refers to “his Son,” mentioned earlier in the verse.
- Galatians 1:16 tn Or “I did not consult with.” For the translation “I did not go to ask advice from” see L&N 33.175.
- Galatians 1:16 tn Grk “from flesh and blood.”
- Galatians 1:17 sn As a geographical region Arabia included the territory west of Mesopotamia, east and south of Syria and Palestine, extending to the isthmus of Suez. During the Roman occupation, some independent kingdoms arose like that of the Nabateans south of Damascus, and these could be called simply Arabia. In light of the proximity to Damascus, this may well be the territory Paul says he visited here. See also C. W. Briggs, “The Apostle Paul in Arabia,” Biblical World 41 (1913): 255-59.
- Galatians 1:18 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
- Galatians 1:18 tn Although often translated “to get acquainted with Cephas,” this could give the impression of merely a social call. L&N 34.52 has “to visit, with the purpose of obtaining information” for the meaning of ἱστορέω (historeō), particularly in this verse.
- Galatians 1:19 tn Grk “But another of the apostles I did not see, except…” with “another” in emphatic position in the Greek text. Paul is determined to make the point that his contacts with the original twelve apostles and other leaders of the Jerusalem church were limited, thus asserting his independence from them.
- Galatians 1:20 tn Grk “behold.”
- Galatians 1:20 tn Grk “What things I am writing to you, behold, before God [that] I am not lying.”
- Galatians 1:22 tn Or “by sight”; Grk “by face.”
- Galatians 1:23 tn The Greek verb here is εὐαγγελίζεται (euangelizetai).
- Galatians 1:24 tn Here καί (kai) has been translated as “so” to indicate the result of the report about Paul’s conversion.
- Galatians 1:24 tn The prepositional phrase ἐν εμοί (en emoi) has been translated with a causal force.
Galatians 2
New International Version - UK
Paul accepted by the apostles
2 Then after fourteen years, I went up again to Jerusalem, this time with Barnabas. I took Titus along also. 2 I went in response to a revelation and, meeting privately with those esteemed as leaders, I presented to them the gospel that I preach among the Gentiles. I wanted to be sure I was not running and had not been running my race in vain. 3 Yet not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. 4 This matter arose because some false believers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves. 5 We did not give in to them for a moment, so that the truth of the gospel might be preserved for you.
6 As for those who were held in high esteem – whatever they were makes no difference to me; God does not show favouritism – they added nothing to my message. 7 On the contrary, they recognised that I had been entrusted with the task of preaching the gospel to the uncircumcised,[a] just as Peter had been to the circumcised.[b] 8 For God, who was at work in Peter as an apostle to the circumcised, was also at work in me as an apostle to the Gentiles. 9 James, Cephas[c] and John, those esteemed as pillars, gave me and Barnabas the right hand of fellowship when they recognised the grace given to me. They agreed that we should go to the Gentiles, and they to the circumcised. 10 All they asked was that we should continue to remember the poor, the very thing I had been eager to do all along.
Paul opposes Cephas
11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.
14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, ‘You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
15 ‘We who are Jews by birth and not sinful Gentiles 16 know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in[d] Christ and not by the works of the law, because by the works of the law no one will be justified.
17 ‘But if, in seeking to be justified in Christ, we Jews find ourselves also among the sinners, doesn’t that mean that Christ promotes sin? Absolutely not! 18 If I rebuild what I destroyed, then I really would be a law-breaker.
19 ‘For through the law I died to the law so that I might live for God. 20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me. 21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!’[e]
Footnotes
- Galatians 2:7 That is, Gentiles
- Galatians 2:7 That is, Jews; also in verses 8 and 9
- Galatians 2:9 That is, Peter; also in verses 11 and 14
- Galatians 2:16 Or but through the faithfulness of . . . justified on the basis of the faithfulness of
- Galatians 2:21 Some interpreters end the quotation after verse 14.
Galatians 2
New English Translation
Confirmation from the Jerusalem Apostles
2 Then after fourteen years I went up to Jerusalem again with Barnabas, taking Titus along too. 2 I went there[a] because of[b] a revelation and presented[c] to them the gospel that I preach among the Gentiles. But I did so[d] only in a private meeting with the influential people,[e] to make sure that I was not running—or had not run[f]—in vain. 3 Yet[g] not even Titus, who was with me, was compelled to be circumcised, although he was a Greek. 4 Now this matter arose[h] because of the false brothers with false pretenses[i] who slipped in unnoticed to spy on[j] our freedom that we have in Christ Jesus, to make us slaves.[k] 5 But[l] we did not surrender to them[m] even for a moment,[n] in order that the truth of the gospel would remain with you.[o]
6 But from those who were influential[p] (whatever they were makes no difference to me; God shows no favoritism between people[q])—those influential leaders[r] added[s] nothing to my message.[t] 7 On the contrary, when they saw[u] that I was entrusted with the gospel to the uncircumcised[v] just as Peter was entrusted with the gospel to the circumcised[w] 8 (for he who empowered[x] Peter for his apostleship[y] to the circumcised[z] also empowered me for my apostleship to the Gentiles)[aa] 9 and when James, Cephas,[ab] and John, who had a reputation as[ac] pillars,[ad] recognized[ae] the grace that had been given to me, they gave to Barnabas and me[af] the right hand of fellowship, agreeing[ag] that we would go to the Gentiles and they to the circumcised.[ah] 10 They requested[ai] only that we remember the poor, the very thing I also was eager to do.
Paul Rebukes Peter
11 But when Cephas[aj] came to Antioch, I opposed him to his face, because he had clearly done wrong.[ak] 12 Until[al] certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this[am] and separated himself[an] because he was afraid of those who were pro-circumcision.[ao] 13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them[ap] by their hypocrisy. 14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force[aq] the Gentiles to live like Jews?”
The Justification of Jews and Gentiles
15 We are Jews by birth[ar] and not Gentile sinners,[as] 16 yet we know[at] that no one[au] is justified by the works of the law[av] but by the faithfulness of Jesus Christ.[aw] And[ax] we have come to believe in Christ Jesus, so that we may be justified by the faithfulness of Christ[ay] and not by the works of the law, because by the works of the law no one[az] will be justified. 17 But if while seeking to be justified in Christ we ourselves have also been found to be sinners, is Christ then one who encourages[ba] sin? Absolutely not! 18 But if I build up again those things I once destroyed,[bb] I demonstrate that I am one who breaks God’s law.[bc] 19 For through the law I died to the law so that I may live to God. 20 I have been crucified with Christ,[bd] and it is no longer I who live, but Christ lives in me. So[be] the life I now live in the body,[bf] I live because of the faithfulness of the Son of God,[bg] who loved me and gave himself for me. 21 I do not set aside[bh] God’s grace, because if righteousness[bi] could come through the law, then Christ died for nothing![bj]
Footnotes
- Galatians 2:2 tn Grk “I went up”; one always spoke idiomatically of going “up” to Jerusalem.
- Galatians 2:2 tn Or “in accordance with.” According to BDAG 512 s.v. κατά B.5.a.δ, “Oft. the norm is at the same time the reason, so that in accordance with and because of are merged…Instead of ‘in accordance w.’ κ. can mean simply because of, as a result of, on the basis of…κ. ἀποκάλυψιν Gal 2:2.”
- Galatians 2:2 tn Or “set before them.”
- Galatians 2:2 tn Grk “Gentiles, but only privately…to make sure.” Because of the length and complexity of the Greek sentence, a new sentence was started with “But” and the words “I did so,” an implied repetition from the previous clause, were supplied to make a complete English sentence.
- Galatians 2:2 tn L&N 87.42 has “important persons, influential persons, prominent persons” for οἱ δοκοῦντες and translates this phrase in Gal 2:2 as “in a private meeting with the prominent persons.” The “prominent people” referred to here are the leaders of the Jerusalem church.
- Galatians 2:2 tn Here the first verb (τρέχω, trechō, “was not running”) is present subjunctive, while the second (ἔδραμον, edramon, “had not run”) is aorist indicative.
- Galatians 2:3 tn Grk “But,” translated here as “Yet” for stylistic reasons (note the use of “but” in v. 2).
- Galatians 2:4 tn No subject and verb are expressed in vv. 4-5, but the phrase “Now this matter arose,” implied from v. 3, was supplied to make a complete English sentence.
- Galatians 2:4 tn The adjective παρεισάκτους (pareisaktous), which relates to someone joining a group with false motives or false pretenses, applies to the “false brothers.” Although the expression “false brothers with false pretenses” is somewhat redundant, it captures the emphatic force of Paul’s expression, which labels both these “brothers” as false (ψευδαδέλφους, pseudadelphous) as well as their motives. See L&N 34.29 for more information.
- Galatians 2:4 tn The verb translated here as “spy on” (κατασκοπέω, kataskopeō) can have a neutral nuance, but here the connotation is certainly negative (so F. F. Bruce, Galatians [NIGTC], 112-13, and E. Burton, Galatians [ICC], 83).
- Galatians 2:4 tn Grk “in order that they might enslave us.” The ἵνα (hina) clause with the subjunctive verb καταδουλώσουσιν (katadoulōsousin) has been translated as an English infinitival clause.
- Galatians 2:5 tn Grk “slaves, nor did we…” Because of the length and complexity of the Greek sentence, οὐδέ (oude) was translated as “But…even” and a new sentence started in the translation at the beginning of v. 5.
- Galatians 2:5 tn Or “we did not cave in to their demands.”
- Galatians 2:5 tn Grk “even for an hour” (an idiom for a very short period of time).
- Galatians 2:5 sn In order that the truth of the gospel would remain with you. Paul evidently viewed the demands of the so-called “false brothers” as a departure from the truth contained in the gospel he preached. This was a very serious charge (see Gal 1:8).
- Galatians 2:6 tn Or “influential leaders.” BDAG 255 s.v. δοκέω 2.a.β has “the influential men Gal 2:2, 6b. A fuller expr. w. the same mng., w. inf. added…vss. 6a, 9.” This refers to the leadership of the Jerusalem church.
- Galatians 2:6 tn Grk “God does not receive the face of man,” an idiom for showing favoritism or partiality (BDAG 887-88 s.v. πρόσωπον 1.b.α; L&N 88.238).
- Galatians 2:6 tn Or “influential people”; here “leaders” was used rather than “people” for stylistic reasons, to avoid redundancy with the word “people” in the previous parenthetical remark. See also the note on the word “influential” at the beginning of this verse.
- Galatians 2:6 tn Or “contributed.” This is the same word translated “go to ask advice from” in 1:16, but it has a different meaning here; see L&N 59.72.
- Galatians 2:6 tn Or “added nothing to my authority.” Grk “added nothing to me,” with what was added (“message,” etc.) implied.
- Galatians 2:7 tn The participle ἰδόντες (idontes) has been taken temporally to retain the structure of the passage. Many modern translations, because of the length of the sentence here, translate this participle as a finite verb and break the Greek sentences into several English sentences (NIV, for example, begins new sentences at the beginning of both vv. 8 and 9).
- Galatians 2:7 tn Grk “to the uncircumcision,” that is, to the Gentiles.
- Galatians 2:7 tn Grk “to the circumcision,” a collective reference to the Jewish people.
- Galatians 2:8 tn Or “worked through”; the same word is also used in relation to Paul later in this verse.
- Galatians 2:8 tn Or “his ministry as an apostle.”
- Galatians 2:8 tn Grk “to the circumcision,” i.e., the Jewish people.
- Galatians 2:8 tn Grk “also empowered me to the Gentiles.”
- Galatians 2:9 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
- Galatians 2:9 tn Or “who were influential as,” or “who were reputed to be.” See also the note on the word “influential” in 2:6.
- Galatians 2:9 sn Pillars is figurative here for those like James, Peter, and John who were leaders in the Jerusalem church.
- Galatians 2:9 tn The participle γνόντες (gnontes) has been taken temporally. It is structurally parallel to the participle translated “when they saw” in v. 7.
- Galatians 2:9 tn Grk “me and Barnabas.”
- Galatians 2:9 tn Grk “so,” with the ἵνα (hina) indicating the result of the “pillars” extending the “right hand of fellowship,” but the translation “they gave…the right hand of fellowship so that we would go” could be misunderstood as purpose here. The implication of the scene is that an agreement, outlined at the end of v. 10, was reached between Paul and Barnabas on the one hand and the “pillars” of the Jerusalem church on the other.
- Galatians 2:9 tn Grk “to the circumcision,” a collective reference to the Jewish people.
- Galatians 2:10 tn Grk “only that we remember the poor”; the words “They requested” have been supplied from the context to make a complete English sentence.
- Galatians 2:11 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
- Galatians 2:11 tn Grk “because he stood condemned.”
- Galatians 2:12 tn The conjunction γάρ has not been translated here.
- Galatians 2:12 tn Grk “he drew back.” If ἑαυτόν (heauton) goes with both ὑπέστελλεν (hupestellen) and ἀφώριζεν (aphōrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).
- Galatians 2:12 tn Or “and held himself aloof.”
- Galatians 2:12 tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.
- Galatians 2:13 tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunapēchthē; see L&N 31.76).
- Galatians 2:14 tn Here ἀναγκάζεις (anankazeis) has been translated as a conative present (see ExSyn 534).
- Galatians 2:15 tn Grk “by nature.”
- Galatians 2:15 tn Grk “and not sinners from among the Gentiles.”
- Galatians 2:16 tn Grk “yet knowing”; the participle εἰδότες (eidotes) has been translated as a finite verb due to requirements of contemporary English style.
- Galatians 2:16 tn Grk “no man,” but ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women.
- Galatians 2:16 sn The law is a reference to the law of Moses.
- Galatians 2:16 tn Or “faith in Jesus Christ.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pistis Christou) and similar phrases in Paul (here and in v. 20; Rom 3:22, 26; Gal 3:22; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 [1974]: 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 [1989]: 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view. sn On the phrase translated the faithfulness of Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
- Galatians 2:16 tn In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
- Galatians 2:16 tn Or “by faith in Christ.” See comment above on “the faithfulness of Jesus Christ.”
- Galatians 2:16 tn Or “no human being”; Grk “flesh.”
- Galatians 2:17 tn Or “does Christ serve the interests of sin?”; or “is Christ an agent for sin?” See BDAG 230-31 s.v. διάκονος 2.
- Galatians 2:18 tn Or “once tore down.”
- Galatians 2:18 tn Traditionally, “that I am a transgressor.”
- Galatians 2:20 tn The NA28 Greek text, NRSV, NJB, TEV, HCSB, and a few others place the phrase “I have been crucified with Christ” at the end of v. 19, but most English translations place these words at the beginning of v. 20.
- Galatians 2:20 tn Here δέ (de) has been translated as “So” to bring out the connection of the following clauses with the preceding ones. What Paul says here amounts to a result or inference drawn from his co-crucifixion with Christ and the fact that Christ now lives in him. In Greek this is a continuation of the preceding sentence, but the construction is too long and complex for contemporary English style, so a new sentence was started here in the translation.
- Galatians 2:20 tn Grk “flesh.”
- Galatians 2:20 tc A number of significant witnesses (P46 B D* F G) have θεοῦ καὶ Χριστοῦ (theou kai Christou, “of God and Christ”) instead of υἱοῦ τοῦ θεοῦ (huiou tou theou, “the Son of God”), found in the majority of mss, including several important ones (א A C D1 Ψ 0278 33 1175 1241 1739 1881 2464 M lat sy co). The construction “of God and Christ” appears to be motivated as a more explicit affirmation of the deity of Christ (following as it apparently does the Granville Sharp rule). Although Paul certainly has an elevated Christology, explicit “God-talk” with reference to Jesus does not normally appear until the later books (cf., e.g., Titus 2:13, Phil 2:10-11, and probably Rom 9:5). For different arguments but the same textual conclusions, see TCGNT 524.tn Or “I live by faith in the Son of God.” See note on “faithfulness of Jesus Christ” in v. 16 for the rationale behind the translation “the faithfulness of the Son of God.”sn On the phrase because of the faithfulness of the Son of God, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
- Galatians 2:21 tn Or “I do not declare invalid,” “I do not nullify.”
- Galatians 2:21 tn Or “justification.”
- Galatians 2:21 tn Or “without cause,” “for no purpose.”
Holy Bible, New International Version® Anglicized, NIV® Copyright © 1979, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.