Exodus 23
New International Version - UK
Laws of justice and mercy
23 ‘Do not spread false reports. Do not help a guilty person by being a malicious witness.
2 ‘Do not follow the crowd in doing wrong. When you give testimony in a lawsuit, do not pervert justice by siding with the crowd, 3 and do not show favouritism to a poor person in a lawsuit.
4 ‘If you come across your enemy’s ox or donkey wandering off, be sure to return it. 5 If you see the donkey of someone who hates you fallen down under its load, do not leave it there; be sure you help them with it.
6 ‘Do not deny justice to your poor people in their lawsuits. 7 Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty.
8 ‘Do not accept a bribe, for a bribe blinds those who see and twists the words of the innocent.
9 ‘Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt.
Sabbath laws
10 ‘For six years you are to sow your fields and harvest the crops, 11 but during the seventh year let the land lie unploughed and unused. Then the poor among your people may get food from it, and the wild animals may eat what is left. Do the same with your vineyard and your olive grove.
12 ‘Six days do your work, but on the seventh day do not work, so that your ox and your donkey may rest, and so that the slave born in your household and the foreigner living among you may be refreshed.
13 ‘Be careful to do everything I have said to you. Do not invoke the names of other gods; do not let them be heard on your lips.
The three annual festivals
14 ‘Three times a year you are to celebrate a festival to me.
15 ‘Celebrate the Festival of Unleavened Bread; for seven days eat bread made without yeast, as I commanded you. Do this at the appointed time in the month of Aviv, for in that month you came out of Egypt.
‘No one is to appear before me empty-handed.
16 ‘Celebrate the Festival of Harvest with the firstfruits of the crops you sow in your field.
‘Celebrate the Festival of Ingathering at the end of the year, when you gather in your crops from the field.
17 ‘Three times a year all the men are to appear before the Sovereign Lord.
18 ‘Do not offer the blood of a sacrifice to me along with anything containing yeast.
‘The fat of my festival offerings must not be kept until morning.
19 ‘Bring the best of the firstfruits of your soil to the house of the Lord your God.
‘Do not cook a young goat in its mother’s milk.
God’s angel to prepare the way
20 ‘See, I am sending an angel ahead of you to guard you along the way and to bring you to the place I have prepared. 21 Pay attention to him and listen to what he says. Do not rebel against him; he will not forgive your rebellion, since my Name is in him. 22 If you listen carefully to what he says and do all that I say, I will be an enemy to your enemies and will oppose those who oppose you. 23 My angel will go ahead of you and bring you into the land of the Amorites, Hittites, Perizzites, Canaanites, Hivites and Jebusites, and I will wipe them out. 24 Do not bow down before their gods or worship them or follow their practices. You must demolish them and break their sacred stones to pieces. 25 Worship the Lord your God, and his blessing will be on your food and water. I will take away disease from among you, 26 and none will miscarry or be barren in your land. I will give you a full life span.
27 ‘I will send my terror ahead of you and throw into confusion every nation you encounter. I will make all your enemies turn their backs and run. 28 I will send the hornet ahead of you to drive the Hivites, Canaanites and Hittites out of your way. 29 But I will not drive them out in a single year, because the land would become desolate and the wild animals too numerous for you. 30 Little by little I will drive them out before you, until you have increased enough to take possession of the land.
31 ‘I will establish your borders from the Red Sea[a] to the Mediterranean Sea,[b] and from the desert to the Euphrates River. I will give into your hands the people who live in the land, and you will drive them out before you. 32 Do not make a covenant with them or with their gods. 33 Do not let them live in your land or they will cause you to sin against me, because the worship of their gods will certainly be a snare to you.’
Footnotes
- Exodus 23:31 Or the Sea of Reeds
- Exodus 23:31 Hebrew to the Sea of the Philistines
Exodus 23
New English Translation
Justice
23 [a] “You must not give[b] a false report.[c] Do not make common cause[d] with the wicked[e] to be a malicious[f] witness.
2 “You must not follow a crowd[g] in doing evil things;[h] in a lawsuit you must not offer testimony that agrees with a crowd so as to pervert justice,[i] 3 and you must not show partiality[j] to a poor man in his lawsuit.
4 “If you encounter[k] your enemy’s ox or donkey wandering off, you must by all means return[l] it to him. 5 If you see the donkey of someone who hates you fallen under its load, you must not ignore him,[m] but be sure to help[n] him with it.[o]
6 “You must not turn away justice for your poor people in their lawsuits. 7 Keep your distance[p] from a false charge[q]—do not kill the innocent and the righteous,[r] for I will not justify the wicked.[s]
8 “You must not accept a bribe, for a bribe blinds those who see[t] and subverts the words of the righteous.
9 “You must not oppress[u] a resident foreigner, since you know the life[v] of a foreigner, for you were foreigners[w] in the land of Egypt.
Sabbaths and Feasts
10 [x] “For six years[y] you are to sow your land and gather in its produce. 11 But in the seventh year[z] you must let it lie fallow and leave it alone so that the poor of your people may eat, and what they leave any animal in the field[aa] may eat; you must do likewise with your vineyard and your olive grove. 12 For six days you are to do your work, but on the seventh day you must cease, in order that your ox and your donkey may rest and that your female servant’s son and the resident foreigner[ab] may refresh themselves.[ac]
13 “Pay attention to do[ad] everything I have told you, and do not even mention[ae] the names of other gods—do not let them be heard on your lips.[af]
14 “Three times[ag] in the year you must make a pilgrim feast[ah] to me. 15 You are to observe the Feast of Unleavened Bread; seven days[ai] you must eat bread made without yeast, as I commanded you, at the appointed time of the month of Abib, for at that time[aj] you came out of Egypt. No one may appear before[ak] me empty-handed.
16 “You are also to observe[al] the Feast of Harvest, the firstfruits of your labors that you have sown in the field, and the Feast of Ingathering at the end of the year[am] when you have gathered in[an] your harvest[ao] out of the field. 17 At[ap] three times in the year all your males will appear before the Sovereign Lord.[aq]
18 “You must not offer[ar] the blood of my sacrifice with bread containing yeast; the fat of my festal sacrifice must not remain until morning.[as] 19 The first of the firstfruits of your soil you must bring to the house of the Lord your God.
“You must not cook a young goat in its mother’s milk.[at]
The Angel of the Presence
20 [au] “I am going to send[av] an angel[aw] before you to protect you as you journey[ax] and to bring you into the place that I have prepared.[ay] 21 Take heed because of him, and obey his voice; do not rebel against him, for he will not pardon your transgressions, for my Name[az] is in him. 22 But if you diligently obey him[ba] and do all that I command, then I will be an enemy to your enemies, and I will be an adversary to your adversaries. 23 For my angel will go before you and bring you to the Amorites, the Hittites, the Perizzites, the Canaanites, the Hivites, and the Jebusites, and I will destroy them completely.[bb]
24 “You must not bow down to their gods; you must not serve them or do according to their practices. Instead you must completely overthrow them and smash their standing stones[bc] to pieces.[bd] 25 You must serve[be] the Lord your God, and he[bf] will bless your bread and your water,[bg] and I will remove sickness from your midst. 26 No woman will miscarry her young[bh] or be barren in your land. I will fulfill[bi] the number of your days.
27 “I will send my terror[bj] before you, and I will alarm[bk] all the people whom you encounter; I will make all your enemies turn their backs[bl] to you. 28 I will send[bm] hornets before you that will drive out the Hivite, the Canaanite, and the Hittite before you. 29 I will not drive them out before you in one year, lest the land become desolate and the wild animals[bn] multiply against you. 30 Little by little[bo] I will drive them out before you, until you become fruitful and inherit the land. 31 I will set[bp] your boundaries from the Red Sea to the Sea of the Philistines, and from the desert to the River,[bq] for I will deliver the inhabitants of the land into your hand, and you will drive them out before you.
32 “You must make no covenant with them or with their gods. 33 They must not live in your land, lest they make you sin against me, for if you serve their gods, it will surely be a snare[br] to you.”
Footnotes
- Exodus 23:1 sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).
- Exodus 23:1 tn Heb “take up, lift, carry” (נָשָׂא, nasaʾ). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.
- Exodus 23:1 tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shavʾ).
- Exodus 23:1 tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”
- Exodus 23:1 tn The word “wicked” (רָשָׁע, rashaʿ) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.
- Exodus 23:1 tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-3, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.
- Exodus 23:2 tn The word רָבִּים (rabbim), here rendered “crowd,” is also used infrequently to refer to the “mighty,” people of importance in society (Job 35:9; cf. Lev 19:15).
- Exodus 23:2 tn For any individual to join a group that is bent on acting wickedly would be a violation of the Law and would incur personal responsibility.
- Exodus 23:2 tn Heb “you will not answer in a lawsuit to turn after the crowd to turn.” The form translated “agrees with” (Heb “to turn after”) is a Qal infinitive construct from נָטָה (natah); the same root is used at the end of the verse but as a Hiphil infinitive construct, “to pervert [justice].”
- Exodus 23:3 tn The point here is one of false sympathy and honor, the bad sense of the word הָדַר (hadar; see S. R. Driver, Exodus, 237).
- Exodus 23:4 tn Heb “meet” (so KJV, ASV, NASB).
- Exodus 23:4 tn The construction uses the imperfect tense (taken here as an obligatory imperfect) and the infinitive absolute for emphasis.
- Exodus 23:5 tn The line reads “you will cease to forsake him”—refrain from leaving your enemy without help.
- Exodus 23:5 tn The law is emphatic here as well, using the infinitive absolute and the imperfect of instruction (or possibly obligation). There is also a wordplay here: two words עָזַב (ʿazav) are used, one meaning “forsake” and the other possibly meaning “arrange” based on Arabic and Ugaritic evidence (see U. Cassuto, Exodus, 297-98).
- Exodus 23:5 sn See H. B. Huffmon, “Exodus 23:4-5: A Comparative Study,” A Light Unto My Path, 271-78.
- Exodus 23:7 tn Or “stay away from,” or “have nothing to do with.”
- Exodus 23:7 tn Heb “a false matter,” this expression in this context would have to be a case in law that was false or that could only be won by falsehood.
- Exodus 23:7 tn The two clauses probably should be related: the getting involved in the false charge could lead to the death of an innocent person (so, e.g., Naboth in 1 Kgs 21:10-13).
- Exodus 23:7 sn God will not declare right the one who is in the wrong. Society should also be consistent, but it cannot see the intents and motives, as God can.
- Exodus 23:8 tn Heb “blinds the open-eyed.”
- Exodus 23:9 tn The verb means “to crush.” S. R. Driver notes that in this context this would probably mean with an unfair judgment in the courts (Exodus, 239).sn In Mosaic Law the foreign resident, גֵּר (ger), was essentially a naturalized citizen who joined the covenant community (see Exod 12:19, 48; Deut 29:10-13). Besides not oppressing the ger (Exod 22:21), Israel was told to love the ger (Lev 19:33-34). Several passages emphasize equal standing under Mosaic Law (Exod 12:49; 20:10; Lev 24:22; Num 9:14; 15:15, 16, 29).
- Exodus 23:9 tn Heb “soul, life, feelings.” The term נֶפֶשׁ (nefesh) refers here to the soul “as the centre and transmitter of feelings and perceptions” (HALOT 713 s.v.). The Israelites should be motivated by knowing what it feels like to be oppressed.
- Exodus 23:9 sn The same term גֵּר (ger) is used for the resident foreigner living in Israel and of the Israelite who lived in Israel, despite the very different social conditions of each. A foreign resident has differing status in different countries. The Israelites were slaves in Egypt, but the resident foreigner in Israel was under the same laws (civil and religious) as the Israelite and could worship the Lord as part of the covenant community. Several passages emphasize equal standing under Mosaic Law (Exod 12:49; Lev 24:22; Num 9:14; 15:15, 16, 26, 29; 19:10; 35:15; Deut 1:16 or similar obligations Exod 20:10; 23:12; Lev 16:29; 17:10, 12, 13; 18:26; 24:16; Num 15:14.
- Exodus 23:10 sn This section concerns religious duties of the people of God as they worship by giving thanks to God for their blessings. The principles here are: God requires his people to allow the poor to share in their bounty (10-11); God requires his people to provide times of rest and refreshment for those who labor for them (12); God requires allegiance to himself (13); God requires his people to come before him in gratitude and share their bounty (14-17); God requires that his people safeguard proper worship forms (18-19).
- Exodus 23:10 tn Heb “and six years”; this is an adverbial accusative telling how long they can work their land. The following references to years and days in vv. 10-12 function similarly.
- Exodus 23:11 tn Heb “and the seventh year”; an adverbial accusative with a disjunctive vav (ו).
- Exodus 23:11 tn Heb “living thing/creature/beast of the field.” A general term for animals, usually wild animals, including predators (cf. v. 29; Gen 2:19-20; Lev 26:22; Deut 7:22; 1 Sam 17:46; Job 5:22-23; Ezek 29:5; 34:5).
- Exodus 23:12 tn Or “alien.” Several passages emphasize equal standing under Mosaic Law (Exod 12:49; 20:10; Lev 24:22; Num 9:14; 15:15, 16, 29) for the resident foreigner (גֵּר; ger) and the native born Israelite. The foreigners (גֵּר; ger, but not other types of non-Israelites) in Mosaic Law have joined the covenant (Deut 29:10-13) and worship the Lord. Israel was not to make these foreigners do the work which they themselves were not permitted to do on the Sabbath.
- Exodus 23:12 tn The verb is וְיִנָּפֵשׁ (veyinnafesh); it is related to the word usually translated “soul” or “life.”
- Exodus 23:13 tn The phrase “to do” is added; in Hebrew word order the line says, “In all that I have said to you you will watch yourselves.” The verb for paying attention is a Niphal imperfect with an imperatival force.
- Exodus 23:13 tn Or “honor,” Hiphil of זָכַר (zakhar). See also Exod 20:25; Josh 23:7; Isa 26:13.
- Exodus 23:13 tn Heb “mouth.”sn See also Ps 16:4, where David affirms his loyalty to God with this expression.
- Exodus 23:14 tn Heb “three feet” or “three foot-beats.” This adverbial accusative expression also occurs in Num 22:28, 32, 33.
- Exodus 23:14 tn This is the word תָּחֹג (takhog) from the root חָגַג (khagag); it describes a feast that was accompanied by a pilgrimage. It was first used by Moses in his appeal that Israel go three days into the desert to hold such a feast.
- Exodus 23:15 tn This is an adverbial accusative of time.
- Exodus 23:15 tn Heb “in it.”
- Exodus 23:15 tn The verb is a Niphal imperfect; the nuance of permission works well here—no one is permitted to appear before God empty (Heb “and they will not appear before me empty”).
- Exodus 23:16 tn The words “you are also to observe” are not in the Hebrew text, but are supplied in the translation for stylistic reasons.
- Exodus 23:16 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the going in of the year.” The word “year” is the subjective genitive, the subject of the clause.
- Exodus 23:16 tn An infinitive construct with a preposition and a pronominal suffix is used to make a temporal clause: “in the ingathering of you.”
- Exodus 23:16 tn Heb “gathered in your labors.” This is a metonymy of cause put for the effect. “Labors” are not gathered in, but what the labors produced—the harvest.
- Exodus 23:17 tn Adverbial accusative of time: “three times” becomes “at three times.”
- Exodus 23:17 tn Here the divine Name reads in Hebrew הָאָדֹן יְהוָה (haʾadon yehvah), which if rendered according to the traditional scheme of “Lord” for “Yahweh” would result in “Lord Lord.” A number of English versions therefore render this phrase “Lord God.”
- Exodus 23:18 tn The verb is תִּזְבַּח (tizbakh), an imperfect tense from the same root as the genitive that qualifies the accusative “blood”: “you will not sacrifice the blood of my sacrifice.” The verb means “to slaughter”; since one cannot slaughter blood, a more general translation is required here. But if the genitive is explained as “my blood-sacrifice” (a genitive of specification; like “the evil of your doings” in Isa 1:16), then a translation of sacrifice would work (U. Cassuto, Exodus, 304).
- Exodus 23:18 sn See N. Snaith, “Exodus 23:18 and 34:25, ” JTS 20 (1969): 533-34; see also M. Haran, “The Passover Sacrifice,” Studies in the Religion of Ancient Israel (VTSup), 86-116.
- Exodus 23:19 sn On this verse, see C. M. Carmichael, “On Separating Life and Death: An Explanation of Some Biblical Laws,” HTR 69 (1976): 1-7; J. Milgrom, “You Shall Not Boil a Kid in Its Mother’s Milk,” BRev 1 (1985): 48-55; R. J. Ratner and B. Zuckerman, “In Rereading the ‘Kid in Milk’ Inscriptions,” BRev 1 (1985): 56-58; and M. Haran, “Seething a Kid in Its Mother’s Milk,” JJS 30 (1979): 23-35. Here and at 34:26, where this command is repeated, it ends a series of instructions about procedures for worship.
- Exodus 23:20 sn This passage has some of the most interesting and perplexing expressions and constructions in the book. It is largely promise, but it is part of the Law and so demands compliance by faith. Its points are: God promises to send his angel to prepare the way before his obedient servants (20-23); God promises blessing for his loyal servants (24-33). So in the section one learns that God promises his protection (victory) and blessing (through his angel) for his obedient and loyal worshipers.
- Exodus 23:20 tn The particle הִנֵּה (hinneh) with the active participle indicates imminent future, something God is about to do.
- Exodus 23:20 sn The word is מַלְאָךְ (malʾakh, “messenger, angel”). This angel is to be treated with the same fear and respect as Yahweh, for Yahweh will be speaking in him. U. Cassuto (Exodus, 305-6) says that the words of the first clause do not imply a being distinct from God, for in the ancient world the line of demarcation between the sender and the sent is liable easily to be blurred. He then shows how the “Angel of Yahweh” in Genesis is Yahweh. He concludes that the words here mean “I will guide you.” Christian commentators tend to identify the Angel of Yahweh as the second person of the Trinity (W. C. Kaiser, Jr., “Exodus,” EBC 2:446). However, in addition to being a preincarnate appearance, the word could refer to Yahweh—some manifestation of Yahweh himself.
- Exodus 23:20 tn Heb “protect you in the way.”
- Exodus 23:20 tn The form is the Hiphil perfect of the verb כּוּן (kun, “to establish, prepare”).
- Exodus 23:21 sn This means “the manifestation of my being” is in him (S. R. Driver, Exodus, 247). Driver quotes McNeile as saying, “The ‘angel’ is Jehovah Himself ‘in a temporary descent to visibility for a special purpose.’” Others take the “name” to represent Yahweh’s “power” (NCV) or “authority” (NAB, CEV).
- Exodus 23:22 tn The infinitive absolute here does not add as great an emphasis as normal, but emphasizes the condition that is being set forth (see GKC 342-43 §113.o).
- Exodus 23:23 tn Heb “will cut them off” (so KJV, ASV).
- Exodus 23:24 tn The Hebrew is מַצֵּבֹתֵיהֶם (matsevotehem, “their standing stones”); these long stones were erected to represent the abode of the numen or deity. They were usually set up near the altar or the high place. To destroy these would be to destroy the centers of Canaanite worship in the land.
- Exodus 23:24 tn Both verbs are joined with their infinitive absolutes to provide the strongest sense to these instructions. The images of the false gods in Canaan were to be completely and utterly destroyed. This could not be said any more strongly.
- Exodus 23:25 tn The perfect tense, masculine plural, with vav (ו) consecutive is in sequence with the preceding: do not bow down to them, but serve Yahweh. It is then the equivalent of an imperfect of instruction or injunction.
- Exodus 23:25 tn The LXX reads “and I will bless” to make the verb conform with the speaker, Yahweh.
- Exodus 23:25 sn On this unusual clause B. Jacob says that it is the reversal of the curse in Genesis, because the “bread and water” represent the field work and ground suitability for abundant blessing of provisions (Exodus, 734).
- Exodus 23:26 tn Or “abort”; Heb “cast.”
- Exodus 23:26 sn No one will die prematurely; this applies to the individual or the nation. The plan of God to bless was extensive, if only the people would obey.
- Exodus 23:27 tn The word for “terror” is אֵימָתִי (ʾemati); the word has the thought of “panic” or “dread.” God would make the nations panic as they heard of the exploits and knew the Israelites were drawing near. U. Cassuto thinks the reference to “hornets” in v. 28 may be a reference to this fear, an unreasoning dread, rather than to another insect invasion (Exodus, 308). Others suggest it is symbolic of an invading army or a country like Egypt or literal insects (see E. Neufeld, “Insects as Warfare Agents in the Ancient Near East,” Or 49 [1980]: 30-57).
- Exodus 23:27 tn Heb “discomfit” or “bring into confusion.”
- Exodus 23:27 tn The text has “and I will give all your enemies to you [as] a back.” The verb of making takes two accusatives, the second being the adverbial accusative of product (see GKC 371-72 §117.ii, n. 1).
- Exodus 23:28 tn Heb “and I will send.”
- Exodus 23:29 tn Heb “the beast of the field.”
- Exodus 23:30 tn The repetition expresses an exceptional or super-fine quality (see GKC 396 §123.e).
- Exodus 23:31 tn The form is a perfect tense with vav consecutive.
- Exodus 23:31 tn In the Hebrew Bible “the River” usually refers to the Euphrates (cf. NASB, NCV, NRSV, TEV, CEV, NLT). There is some thought that it refers to a river Nahr el Kebir between Lebanon and Syria. See further W. C. Kaiser, Jr., “Exodus,” EBC 2:447; and G. W. Buchanan, The Consequences of the Covenant (NovTSup), 91-100.
- Exodus 23:33 tn The idea of the “snare” is to lure them to judgment; God is apparently warning about contact with the Canaanites, either in worship or in business. They were very syncretistic, and so it would be dangerous to settle among them.
Psalm 77
New International Version - UK
Psalm 77[a]
For the director of music. For Jeduthun. Of Asaph. A psalm.
1 I cried out to God for help;
I cried out to God to hear me.
2 When I was in distress, I sought the Lord;
at night I stretched out untiring hands,
and I would not be comforted.
3 I remembered you, God, and I groaned;
I meditated, and my spirit grew faint.[b]
4 You kept my eyes from closing;
I was too troubled to speak.
5 I thought about the former days,
the years of long ago;
6 I remembered my songs in the night.
My heart meditated and my spirit asked:
7 ‘Will the Lord reject for ever?
Will he never show his favour again?
8 Has his unfailing love vanished for ever?
Has his promise failed for all time?
9 Has God forgotten to be merciful?
Has he in anger withheld his compassion?’
10 Then I thought, ‘To this I will appeal:
the years when the Most High stretched out his right hand.
11 I will remember the deeds of the Lord;
yes, I will remember your miracles of long ago.
12 I will consider all your works
and meditate on all your mighty deeds.’
13 Your ways, God, are holy.
What god is as great as our God?
14 You are the God who performs miracles;
you display your power among the peoples.
15 With your mighty arm you redeemed your people,
the descendants of Jacob and Joseph.
16 The waters saw you, God,
the waters saw you and writhed;
the very depths were convulsed.
17 The clouds poured down water,
the heavens resounded with thunder;
your arrows flashed back and forth.
18 Your thunder was heard in the whirlwind,
your lightning lit up the world;
the earth trembled and quaked.
19 Your path led through the sea,
your way through the mighty waters,
though your footprints were not seen.
20 You led your people like a flock
by the hand of Moses and Aaron.
Footnotes
- Psalm 77:1 In Hebrew texts 77:1-20 is numbered 77:2-21.
- Psalm 77:3 The Hebrew has Selah (a word of uncertain meaning) here and at the end of verses 9 and 15.
Psalm 77
New English Translation
Psalm 77[a]
For the music director, Jeduthun; a psalm of Asaph.
77 I will cry out to God[b] and call for help.
I will cry out to God and he will pay attention[c] to me.
2 In my time of trouble I sought[d] the Lord.
I kept my hand raised in prayer throughout the night.[e]
I[f] refused to be comforted.
3 I said, “I will remember God while I groan;
I will think about him while my strength leaves me.”[g] (Selah)
4 You held my eyelids open;[h]
I was troubled and could not speak.[i]
5 I thought about the days of old,
about ancient times.[j]
6 I said, “During the night I will remember the song I once sang;
I will think very carefully.”
I tried to make sense of what was happening.[k]
7 I asked,[l] “Will the Lord reject me forever?
Will he never again show me his favor?
8 Has his loyal love disappeared forever?
Has his promise[m] failed forever?
9 Has God forgotten to be merciful?
Has his anger stifled his compassion?” (Selah)
10 Then I said, “I am sickened by the thought
that the Most High[n] might become inactive.[o]
11 I will remember the works of the Lord.
Yes, I will remember the amazing things you did long ago.[p]
12 I will think about all you have done;
I will reflect upon your deeds.”
13 [q] O God, your deeds are extraordinary.[r]
What god can compare to our great God?[s]
14 You are the God who does amazing things;
you have revealed your strength among the nations.
15 You delivered[t] your people by your strength[u]—
the children of Jacob and Joseph. (Selah)
16 The waters[v] saw you, O God,
the waters saw you and trembled.[w]
Yes, the depths of the sea[x] shook with fear.[y]
17 The clouds poured down rain;[z]
the skies thundered.[aa]
Yes, your arrows[ab] flashed about.
18 Your thunderous voice was heard in the wind;
the lightning bolts lit up the world.
The earth trembled and shook.[ac]
19 You walked through the sea;[ad]
you passed through the surging waters,[ae]
but left no footprints.[af]
20 You led your people like a flock of sheep,
by the hand of Moses and Aaron.
Footnotes
- Psalm 77:1 sn Psalm 77. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.
- Psalm 77:1 tn Heb “my voice to God.” The Hebrew verb קָרָא (qaraʾ, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.
- Psalm 77:1 tn The perfect with vav (ו) consecutive is best taken as future here (although some translations render this as a past tense; cf. NEB, NIV). The psalmist expresses his confidence that God will respond to his prayer. This mood of confidence seems premature (see vv. 3-4), but v. 1 probably reflects the psalmist’s attitude at the end of the prayer (see vv. 13-20). Having opened with an affirmation of confidence, he then retraces how he gained confidence during his trial (see vv. 2-12).
- Psalm 77:2 tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.
- Psalm 77:2 tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.
- Psalm 77:2 tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).
- Psalm 77:3 tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).
- Psalm 77:4 tn Heb “you held fast the guards of my eyes.” The “guards of the eyes” apparently refers to his eyelids. The psalmist seems to be saying that God would not bring him relief, which would have allowed him to shut his eyes and get some sleep (see v. 2).
- Psalm 77:4 tn The imperfect is used in the second clause to emphasize that this was an ongoing condition in the past.
- Psalm 77:5 tn Heb “the years of antiquity.”
- Psalm 77:6 tn Heb “I will remember my song in the night, with my heart I will reflect. And my spirit searched.” As in v. 4, the words of v. 6a are understood as what the psalmist said earlier. Consequently the words “I said” are supplied in the translation for clarification (see v. 10). The prefixed verbal form with vav (ו) consecutive at the beginning of the final line is taken as sequential to the perfect “I thought” in v. 6.
- Psalm 77:7 tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.
- Psalm 77:8 tn Heb “word,” which may refer here to God’s word of promise (note the reference to “loyal love” in the preceding line).
- Psalm 77:10 sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
- Psalm 77:10 tc Heb “And I said, ‘This is my wounding, the changing of the right hand of the Most High.’” The form חַלּוֹתִי (khalloti) appears to be a Qal infinitive construct (with a first person singular pronominal suffix) from the verbal root חָלַל (khalal, “to pierce; to wound”). The present translation assumes an emendation to חֲלוֹתִי (khaloti), a Qal infinitive construct (with a first person singular pronominal suffix) from the verbחָלָה (khalah, “be sick, weak”). The form שְׁנוֹת (shenot) is understood as a Qal infinitive construct from שָׁנָה (shanah, “to change”) rather than a plural noun form, “years” (see v. 5). “Right hand” here symbolizes by metonymy God’s power and activity. The psalmist observes that his real problem is theological in nature. His experience suggests that the sovereign Lord has abandoned him and become inactive. However, this goes against the grain of his most cherished beliefs.
- Psalm 77:11 tn Heb “yes, I will remember from old your wonders.”sn The psalmist refuses to allow skepticism to win out. God has revealed himself to his people in tangible, incontrovertible ways in the past and the psalmist vows to remember the historical record as a source of hope for the future.
- Psalm 77:13 sn Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1).
- Psalm 77:13 tn Heb “O God, in holiness [is] your way.” God’s “way” here refers to his actions. “Holiness” is used here in the sense of “set apart, unique,” rather than in a moral/ethical sense. As the next line and the next verse emphasize, God’s deeds are incomparable and set him apart as the one true God.
- Psalm 77:13 tn Heb “Who [is] a great god like God?” The rhetorical question assumes the answer, “No one!”
- Psalm 77:15 tn Or “redeemed.”
- Psalm 77:15 tn Heb “with [your] arm.”
- Psalm 77:16 tn The waters of the Red Sea are here personified; they are portrayed as seeing God and fearing him.
- Psalm 77:16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
- Psalm 77:16 tn The words “of the sea” are supplied in the translation for stylistic reasons.
- Psalm 77:16 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.
- Psalm 77:17 tn Heb “water.”
- Psalm 77:17 tn Heb “a sound the clouds gave.”
- Psalm 77:17 tn The lightning accompanying the storm is portrayed as the Lord’s “arrows” (see v. 18).
- Psalm 77:18 tn The prefixed verbal form may be taken as a preterite or as an imperfect with past progressive force.sn Verses 16-18 depict the Lord coming in the storm to battle his enemies and subdue the sea. There is no record of such a storm in the historical account of the Red Sea crossing. The language the psalmist uses here is stereotypical and originates in Canaanite myth, where the storm god Baal subdues the sea in his quest for kingship. The psalmist has employed the stereotypical imagery to portray the exodus vividly and at the same time affirm that it is not Baal who subdues the sea, but Yahweh.
- Psalm 77:19 tn Heb “in the sea [was] your way.”
- Psalm 77:19 tn Heb “and your paths [were] in the mighty waters.”
- Psalm 77:19 tn Heb “and your footprints were not known.”
Mark 9
New International Version - UK
9 And he said to them, ‘Truly I tell you, some who are standing here will not taste death before they see that the kingdom of God has come with power.’
The transfiguration
2 After six days Jesus took Peter, James and John with him and led them up a high mountain, where they were all alone. There he was transfigured before them. 3 His clothes became dazzling white, whiter than anyone in the world could bleach them. 4 And there appeared before them Elijah and Moses, who were talking with Jesus.
5 Peter said to Jesus, ‘Rabbi, it is good for us to be here. Let us put up three shelters – one for you, one for Moses and one for Elijah.’ 6 (He did not know what to say, they were so frightened.)
7 Then a cloud appeared and covered them, and a voice came from the cloud: ‘This is my Son, whom I love. Listen to him!’
8 Suddenly, when they looked around, they no longer saw anyone with them except Jesus.
9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. 10 They kept the matter to themselves, discussing what ‘rising from the dead’ meant.
11 And they asked him, ‘Why do the teachers of the law say that Elijah must come first?’
12 Jesus replied, ‘To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? 13 But I tell you, Elijah has come, and they have done to him everything they wished, just as it is written about him.’
Jesus heals a boy possessed by an impure spirit
14 When they came to the other disciples, they saw a large crowd around them and the teachers of the law arguing with them. 15 As soon as all the people saw Jesus, they were overwhelmed with wonder and ran to greet him.
16 ‘What are you arguing with them about?’ he asked.
17 A man in the crowd answered, ‘Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.’
19 ‘You unbelieving generation,’ Jesus replied, ‘how long shall I stay with you? How long shall I put up with you? Bring the boy to me.’
20 So they brought him. When the spirit saw Jesus, it immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth.
21 Jesus asked the boy’s father, ‘How long has he been like this?’
‘From childhood,’ he answered. 22 ‘It has often thrown him into fire or water to kill him. But if you can do anything, take pity on us and help us.’
23 ‘“If you can”?’ said Jesus. ‘Everything is possible for one who believes.’
24 Immediately the boy’s father exclaimed, ‘I do believe; help me overcome my unbelief!’
25 When Jesus saw that a crowd was running to the scene, he rebuked the impure spirit. ‘You deaf and mute spirit,’ he said, ‘I command you, come out of him and never enter him again.’
26 The spirit shrieked, convulsed him violently and came out. The boy looked so much like a corpse that many said, ‘He’s dead.’ 27 But Jesus took him by the hand and lifted him to his feet, and he stood up.
28 After Jesus had gone indoors, his disciples asked him privately, ‘Why couldn’t we drive it out?’
29 He replied, ‘This kind can come out only by prayer.[a]’
Jesus predicts his death a second time
30 They left that place and passed through Galilee. Jesus did not want anyone to know where they were, 31 because he was teaching his disciples. He said to them, ‘The Son of Man is going to be delivered into the hands of men. They will kill him, and after three days he will rise.’ 32 But they did not understand what he meant and were afraid to ask him about it.
33 They came to Capernaum. When he was in the house, he asked them, ‘What were you arguing about on the road?’ 34 But they kept quiet because on the way they had argued about who was the greatest.
35 Sitting down, Jesus called the Twelve and said, ‘Anyone who wants to be first must be the very last, and the servant of all.’
36 He took a little child whom he placed among them. Taking the child in his arms, he said to them, 37 ‘Whoever welcomes one of these little children in my name welcomes me; and whoever welcomes me does not welcome me but the one who sent me.’
Whoever is not against us is for us
38 ‘Teacher,’ said John, ‘we saw someone driving out demons in your name and we told him to stop, because he was not one of us.’
39 ‘Do not stop him,’ Jesus said. ‘For no one who does a miracle in my name can in the next moment say anything bad about me, 40 for whoever is not against us is for us. 41 Truly I tell you, anyone who gives you a cup of water in my name because you belong to the Messiah will certainly not lose their reward.
Causing to stumble
42 ‘If anyone causes one of these little ones – those who believe in me – to stumble, it would be better for them if a large millstone were hung round their neck and they were thrown into the sea. 43 If your hand causes you to stumble, cut it off. It is better for you to enter life maimed than with two hands to go into hell, where the fire never goes out.
‘“the worms that eat them do not die,
and the fire is not quenched.”[d]
49 Everyone will be salted with fire.
50 ‘Salt is good, but if it loses its saltiness, how can you make it salty again? Have salt among yourselves, and be at peace with each other.’
Mark 9
New English Translation
9 1 And he said to them, “I tell you the truth,[a] there are some standing here who will not[b] experience[c] death before they see the kingdom of God come with power.”[d]
The Transfiguration
2 Six days later[e] Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them,[f] 3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 4 Then Elijah appeared before them along with Moses,[g] and they were talking with Jesus. 5 So[h] Peter said to Jesus,[i] “Rabbi, it is good for us to be here. Let us make three shelters[j]—one for you, one for Moses, and one for Elijah.” 6 (For they were afraid, and he did not know what to say.)[k] 7 Then[l] a cloud[m] overshadowed them,[n] and a voice came from the cloud, “This is my one dear Son.[o] Listen to him!”[p] 8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 10 They kept this statement to themselves, discussing what this rising from the dead meant.
11 Then[q] they asked him,[r] “Why do the experts in the law[s] say that Elijah must come first?” 12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
The Disciples’ Failure to Heal
14 When they came to the disciples, they saw a large crowd around them and experts in the law[t] arguing with them. 15 When the whole crowd saw him, they were amazed and ran[u] at once and greeted him. 16 He asked them, “What are you arguing about with them?” 17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but[v] they were not able to do so.”[w] 19 He answered them,[x] “You[y] unbelieving[z] generation! How much longer[aa] must I be with you? How much longer must I endure[ab] you?[ac] Bring him to me.” 20 So they brought the boy[ad] to him. When the spirit saw him, it immediately threw the boy into a convulsion. He[ae] fell on the ground and rolled around, foaming at the mouth. 21 Jesus[af] asked his father, “How long has this been happening to him?” And he said, “From childhood. 22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 23 Then Jesus said to him, “‘If you are able?’[ag] All things are possible for the one who believes.” 24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
25 Now when Jesus saw that a crowd was quickly gathering, he rebuked[ah] the unclean spirit,[ai] saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 26 It shrieked, threw him into terrible convulsions, and came out. The boy[aj] looked so much like a corpse that many said, “He is dead!” 27 But Jesus gently took his hand and raised him to his feet, and he stood up.
28 Then,[ak] after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 29 He told them, “This kind can come out only by prayer.”[al]
Second Prediction of Jesus’ Death and Resurrection
30 They went out from there and passed through Galilee. But[am] Jesus[an] did not want anyone to know, 31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men.[ao] They[ap] will kill him,[aq] and after three days he will rise.”[ar] 32 But they did not understand this statement and were afraid to ask him.
Questions About the Greatest
33 Then[as] they came to Capernaum.[at] After Jesus[au] was inside the house he asked them, “What were you discussing on the way?” 34 But they were silent, for on the way they had argued with one another about who was the greatest. 35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 37 “Whoever welcomes[av] one of these little children[aw] in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
On Jesus’ Side
38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 40 For whoever is not against us is for us. 41 For I tell you the truth,[ax] whoever gives you a cup of water because[ay] you bear Christ’s[az] name will never lose his reward.
42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone[ba] tied around his neck and to be thrown into the sea. 43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have[bb] two hands and go into hell,[bc] to the unquenchable fire.[bd] 45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have[be] two feet and be thrown into hell.[bf] 47 If your eye causes you to sin, tear it out![bg] It is better to enter into the kingdom of God[bh] with one eye than to have[bi] two eyes and be thrown into hell, 48 where their worm never dies and the fire is never quenched. 49 Everyone will be salted with fire.[bj] 50 Salt[bk] is good, but if it loses its saltiness,[bl] how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
Footnotes
- Mark 9:1 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 9:1 tn The Greek negative here (οὐ μή, ou mē) is the strongest possible.
- Mark 9:1 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
- Mark 9:1 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit and the inauguration of the kingdom in the present age; (4) Jesus’ second coming and the final establishment of the kingdom. The reference to after six days in 9:2 seems to some interpreters to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom. As such, the transfiguration would have been a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan. The major problem with this interpretation is that some standing here…will not experience death seems to suggest that some of the hearers would die before the arrival of the kingdom, yet there is no indication any of Jesus’ hearers died in the six days between the statement here and the transfiguration. This suggests either the coming of the Spirit as the inauguration of the kingdom or the second coming with the ultimate establishment of the kingdom are more likely referents.
- Mark 9:2 tn Grk “And after six days.”
- Mark 9:2 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
- Mark 9:4 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
- Mark 9:5 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
- Mark 9:5 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
- Mark 9:5 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
- Mark 9:6 sn This is a parenthetical note by the author.
- Mark 9:7 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:7 sn This cloud is the cloud of God’s presence and the voice is his as well.
- Mark 9:7 tn Grk “And there came a cloud, surrounding them.”
- Mark 9:7 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
- Mark 9:7 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
- Mark 9:11 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:11 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
- Mark 9:11 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 9:14 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
- Mark 9:15 tn Grk The participle προστρέχοντες (prostrechontes) has been translated as a finite verb to make the sequence of events clear in English.
- Mark 9:18 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Mark 9:18 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
- Mark 9:19 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokritheis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
- Mark 9:19 tn Grk “O.” The marker of direct address, ὦ (ō), is functionally equivalent to a vocative and is represented in the translation by “you.”
- Mark 9:19 tn Or “faithless.”sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 20; Isa 59:8.
- Mark 9:19 tn Grk “how long.”
- Mark 9:19 tn Or “put up with.” See Num 11:12; Isa 46:4.
- Mark 9:19 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
- Mark 9:20 tn Grk “him.”
- Mark 9:20 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 9:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 9:23 tc Most mss (A C3 Ψ 33 M) have τὸ εἰ δύνασαι πιστεῦσαι (to ei dunasai pisteusai, “if you are able to believe”), instead of τὸ εἰ δύνῃ (to ei dunē, “if you are able”; supported by א B C* L N* Δ ƒ1 579 892). Others have εἰ δύνῃ (or δυνάσαι) πιστεῦσαι (“if you are able to believe”; so D K Θ ƒ13 28 565 al), while still others have τοῦτο εἰ δύνῃ (touto ei dunē, “if you can [do] this”; so [P45] W). The reading that best explains the rise of the others is τὸ εἰ δύνῃ. The neuter article indicates that the Lord is now quoting the boy’s father who, in v. 22, says εἴ τι δύνῃ (ei ti dunē, “if you are able to do anything”). The article is thus used anaphorically (see ExSyn 238). However, scribes could easily have overlooked this idiom and would consequently read τὸ εἰ δύνῃ as the protasis of a conditional clause of the Lord’s statement. As such, it would almost demand the infinitive πιστεῦσαι, producing the reading τὸ εἰ δύνασαι πιστεῦσαι (“if you are able to believe, all things are possible…”). But the article here seems to be meaningless, prompting other scribes to modify the text still further. Some dropped the nonsensical article, while others turned it into the demonstrative τοῦτο and dropped the infinitive. It is clear that scribes had difficulty with the initial text here, and made adjustments in various directions. What might not be so clear is the exact genealogy of the descent of all the readings. However, τὸ εἰ δύνῃ is both a hard saying, best explains the rise of the other readings, and is supported by the best witnesses. It thus rightly deserves to be considered authentic.
- Mark 9:25 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
- Mark 9:25 sn Unclean spirit refers to an evil spirit.
- Mark 9:26 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 9:28 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:29 tc Most witnesses, even early and excellent ones (P45vid א2 A C D L W Θ Ψ ƒ1,13 33 M lat co), have “and fasting” (καὶ νηστείᾳ, kai nēsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most significant witnesses (א* B), as well as a few others (0274 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
- Mark 9:30 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
- Mark 9:30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 9:31 tn The plural Greek term ἀνθρώπων (anthrōpōn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
- Mark 9:31 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Mark 9:31 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
- Mark 9:31 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
- Mark 9:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Mark 9:33 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
- Mark 9:33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Mark 9:37 tn This verb, δέχομαι (dechomai), is a term of hospitality (L&N 34.53).
- Mark 9:37 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
- Mark 9:41 tn Grk “Truly (ἀμήν, amēn), I say to you.”
- Mark 9:41 tn Grk “in [the] name that of Christ you are.”
- Mark 9:41 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
- Mark 9:42 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
- Mark 9:43 tn Grk “than having.”
- Mark 9:43 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2; 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
- Mark 9:43 tc Most later mss have 9:44 here and 9:46 after v. 45: “where their worm never dies and the fire is never quenched” (identical with v. 48). Verses 44 and 46 are present in A D Θ ƒ13 M lat syp,h, but lacking in significant Alexandrian mss and several others (א B C L W Δ Ψ 0274 ƒ1 28 565 892 co). This appears to be a scribal addition from v. 48 and is almost certainly not an original part of the Greek text of Mark. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
- Mark 9:45 tn Grk “than having.”
- Mark 9:45 tc See tc note at the end of v. 43.
- Mark 9:47 tn Grk “throw it out.”
- Mark 9:47 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
- Mark 9:47 tn Grk “than having.”
- Mark 9:49 tc The earliest mss ([א] B L [W] Δ 0274 ƒ1,13 28* 565 700 sys sa) have the reading adopted by the translation. Codex Bezae (D) and several Itala read “Every sacrifice will be salted with salt.” The majority of other mss (A C Θ Ψ M lat syp,h) have both readings, “Everyone will be salted with fire, and every sacrifice will be salted with salt.” An early scribe may have written the LXX text of Lev 2:13 (“Every sacrifice offering of yours shall be salted with salt”) in the margin of his ms. At a later stage, copyists would either replace the text with this marginal note or add the note to the text. The longer reading thus seems to be the result of the conflation of the Alexandrian reading “salted with fire” and the Western reading “salted with salt.” The reading adopted by the text enjoys the best support and explains the other readings in the ms tradition. sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
- Mark 9:50 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
- Mark 9:50 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), recounts how when he was asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24, where it is likewise impossible for the camel to go through the eye of a sewing needle.
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.