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Leviticus 22
New International Version - UK

22 The Lord said to Moses, 2 ‘Tell Aaron and his sons to treat with respect the sacred offerings the Israelites consecrate to me, so that they will not profane my holy name. I am the Lord.

3 ‘Say to them: “For the generations to come, if any of your descendants is ceremonially unclean and yet comes near the sacred offerings that the Israelites consecrate to the Lord, that person must be cut off from my presence. I am the Lord.

4 ‘“If a descendant of Aaron has a defiling skin disease[a] or a bodily discharge, he may not eat the sacred offerings until he is cleansed. He will also be unclean if he touches something defiled by a corpse or by anyone who has an emission of semen, 5 or if he touches any crawling thing that makes him unclean, or any person who makes him unclean, whatever the uncleanness may be. 6 The one who touches any such thing will be unclean till evening. He must not eat any of the sacred offerings unless he has bathed himself with water. 7 When the sun goes down, he will be clean, and after that he may eat the sacred offerings, for they are his food. 8 He must not eat anything found dead or torn by wild animals, and so become unclean through it. I am the Lord.

9 ‘“The priests are to perform my service in such a way that they do not become guilty and die for treating it with contempt. I am the Lord, who makes them holy.

10 ‘“No one outside a priest’s family may eat the sacred offering, nor may the guest of a priest or his hired worker eat it. 11 But if a priest buys a slave with money, or if slaves are born in his household, they may eat his food. 12 If a priest’s daughter marries anyone other than a priest, she may not eat any of the sacred contributions. 13 But if a priest’s daughter becomes a widow or is divorced, yet has no children, and she returns to live in her father’s household as in her youth, she may eat her father’s food. No unauthorised person, however, may eat it.

14 ‘“Anyone who eats a sacred offering by mistake must make restitution to the priest for the offering and add a fifth of the value to it. 15 The priests must not desecrate the sacred offerings the Israelites present to the Lord 16 by allowing them to eat the sacred offerings and so bring upon them guilt requiring payment. I am the Lord, who makes them holy.”’

Unacceptable sacrifices

17 The Lord said to Moses, 18 ‘Speak to Aaron and his sons and to all the Israelites and say to them: “If any of you – whether an Israelite or a foreigner residing in Israel – presents a gift for a burnt offering to the Lord, either to fulfil a vow or as a freewill offering, 19 you must present a male without defect from the cattle, sheep or goats in order that it may be accepted on your behalf. 20 Do not bring anything with a defect, because it will not be accepted on your behalf. 21 When anyone brings from the herd or flock a fellowship offering to the Lord to fulfil a special vow or as a freewill offering, it must be without defect or blemish to be acceptable. 22 Do not offer to the Lord the blind, the injured or the maimed, or anything with warts or festering or running sores. Do not place any of these on the altar as a food offering presented to the Lord. 23 You may, however, present as a freewill offering an ox[b] or a sheep that is deformed or stunted, but it will not be accepted in fulfilment of a vow. 24 You must not offer to the Lord an animal whose testicles are bruised, crushed, torn or cut. You must not do this in your own land, 25 and you must not accept such animals from the hand of a foreigner and offer them as the food of your God. They will not be accepted on your behalf, because they are deformed and have defects.”’

26 The Lord said to Moses, 27 ‘When a calf, a lamb or a goat is born, it is to remain with its mother for seven days. From the eighth day on, it will be acceptable as a food offering presented to the Lord. 28 Do not slaughter a cow or a sheep and its young on the same day.

29 ‘When you sacrifice a thank-offering to the Lord, sacrifice it in such a way that it will be accepted on your behalf. 30 It must be eaten that same day; leave none of it till morning. I am the Lord.

31 ‘Keep my commands and follow them. I am the Lord. 32 Do not profane my holy name, for I must be acknowledged as holy by the Israelites. I am the Lord, who made you holy 33 and who brought you out of Egypt to be your God. I am the Lord.’

Footnotes

  1. Leviticus 22:4 The Hebrew word for defiling skin disease, traditionally translated ‘leprosy’, was used for various diseases affecting the skin.
  2. Leviticus 22:23 The Hebrew word can include both male and female.
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Leviticus 22
New English Translation

Regulations for the Eating of Priestly Stipends

22 The Lord spoke to Moses: 2 “Tell Aaron and his sons that they must deal respectfully with the holy offerings[a] of the Israelites, which they consecrate to me, so that they do not profane my holy name.[b] I am the Lord. 3 Say to them, ‘Throughout your generations,[c] if any man from all your descendants approaches the holy offerings, which the Israelites consecrate[d] to the Lord, while he is impure,[e] that person must be cut off from before me.[f] I am the Lord. 4 No man[g] from the descendants of Aaron who is diseased or has a discharge[h] may eat the holy offerings until he becomes clean. The one[i] who touches anything made unclean by contact with a dead person,[j] or with a man who has a seminal emission,[k] 5 or with a man who touches a swarming thing by which he becomes unclean,[l] or who touches a person[m] by which he becomes unclean, whatever that person’s impurity[n]— 6 the person who touches any of these[o] will be unclean until evening and must not eat from the holy offerings unless he has bathed his body in water. 7 When the sun goes down he will be clean, and afterward he may eat from the holy offerings, because they are his food. 8 He must not eat an animal that has died of natural causes[p] or an animal torn by beasts and thus become unclean by it. I am the Lord. 9 They must keep my charge so that they do not incur sin on account of it[q] and therefore die[r] because they profane it. I am the Lord who sanctifies them.

10 “‘No lay person[s] may eat anything holy. Neither a priest’s lodger[t] nor a hired laborer may eat anything holy, 11 but if a priest buys a person with his own money,[u] that person[v] may eat the holy offerings,[w] and those born in the priest’s[x] own house may eat his food.[y] 12 If a priest’s daughter marries a lay person,[z] she may not eat the holy contribution offerings,[aa] 13 but if a priest’s daughter is a widow or divorced, and she has no children so that she returns to live in[ab] her father’s house as in her youth,[ac] she may eat from her father’s food, but no lay person may eat it.

14 “‘If a man eats a holy offering by mistake,[ad] he must add one-fifth to it and give the holy offering to the priest.[ae] 15 They[af] must not profane the holy offerings which the Israelites contribute[ag] to the Lord,[ah] 16 and so cause them to incur a penalty for guilt[ai] when they eat their holy offerings,[aj] for I am the Lord who sanctifies them.’”

Regulations for Offering Votive and Freewill Offerings

17 The Lord spoke to Moses: 18 “Speak to Aaron, his sons, and all the Israelites and tell them, ‘When any man[ak] from the house of Israel or from the resident foreigners[al] in Israel presents his offering for any of the votive or freewill offerings, which they present to the Lord as a burnt offering, 19 if it is to be acceptable for your benefit[am] it must be a flawless male from the cattle, sheep, or goats. 20 You must not present anything that has a flaw,[an] because it will not be acceptable for your benefit.[ao] 21 If a man presents a peace-offering sacrifice to the Lord for a special votive offering[ap] or for a freewill offering from the herd or the flock, it must be flawless to be acceptable;[aq] it must have no flaw.[ar]

22 “‘You must not present to the Lord something blind, or with a broken bone, or mutilated, or with a running sore,[as] or with a festering eruption, or with a feverish rash.[at] You must not give any of these as a gift[au] on the altar to the Lord. 23 As for an ox[av] or a sheep with a limb too long or stunted,[aw] you may present it as a freewill offering, but it will not be acceptable for a votive offering.[ax] 24 You must not present to the Lord something with testicles that are bruised, crushed, torn, or cut off;[ay] you must not do this in your land. 25 Even from a foreigner[az] you must not present the food of your God from such animals as these, for they are ruined and flawed;[ba] they will not be acceptable for your benefit.’”

26 The Lord spoke to Moses: 27 “When an ox, lamb, or goat is born, it must be under the care of[bb] its mother seven days, but from the eighth day onward it will be acceptable as an offering gift[bc] to the Lord. 28 You must not slaughter an ox or a sheep and its young[bd] on the same day.[be] 29 When you sacrifice a thanksgiving offering to the Lord, you must sacrifice it so that it is acceptable for your benefit.[bf] 30 On that very day[bg] it must be eaten; you must not leave any part of it[bh] over until morning. I am the Lord.

31 “You must be sure to do my commandments.[bi] I am the Lord. 32 You must not profane my holy name, and I will be sanctified in the midst of the Israelites. I am the Lord who sanctifies you, 33 the one who brought you out from the land of Egypt to be your God.[bj] I am the Lord.”

Footnotes

  1. Leviticus 22:2 tn Heb “holy things,” which means the “holy offerings” in this context, as the following verses show. The referent has been specified in the translation for clarity.
  2. Leviticus 22:2 tn Heb “from the holy things of the sons of Israel, and they shall not profane my holy name, which they are consecrating to me.” The latter (relative) clause applies to the “the holy things of the sons of Israel” (the first clause), not the Lord’s name (i.e., the immediately preceding clause). The clause order in the translation has been rearranged to indicate this.
  3. Leviticus 22:3 tn Heb “To your generations.”
  4. Leviticus 22:3 tn The Piel (v. 2) and Hiphil (v. 3) forms of the verb קָדַשׁ (qadash) appear to be interchangeable in this context. Both mean “to consecrate” (Heb “make holy [or “sacred”]”).
  5. Leviticus 22:3 tn Heb “and his impurity [is] on him”; NIV “is ceremonially unclean”; NAB, NRSV “while he is in a state of uncleanness.”
  6. Leviticus 22:3 sn Regarding the “cut off” penalty, see the note on Lev 7:20. Cf. the interpretive translation of TEV “he can never again serve at the altar.”
  7. Leviticus 22:4 tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.), but with a negative command it means “No man” (see B. A. Levine, Leviticus [JPSTC], 147).
  8. Leviticus 22:4 sn The diseases and discharges mentioned here are those described in Lev 13-15.
  9. Leviticus 22:4 tn Heb “And the one.”
  10. Leviticus 22:4 tn Heb “in all unclean of a person/soul”; for the Hebrew term נֶפֶשׁ (nefesh) meaning “a [dead] person,” see the note on Lev 19:28.
  11. Leviticus 22:4 tn Heb “or a man who goes out from him a lying of seed.”
  12. Leviticus 22:5 tn Heb “which there shall be uncleanness to him.”
  13. Leviticus 22:5 tn The Hebrew term for “person” here is אָדָם (ʾadam, “human being”), which could be either a male or a female person.
  14. Leviticus 22:5 tn Heb “to all his impurity.” The phrase refers to the impurity of the person whom the man touches to become unclean (see the previous clause). To clarify this, the translation uses “that person’s” rather than “his.”
  15. Leviticus 22:6 sn The phrase “any of these” refers back to the unclean things touched in vv. 4b-5.
  16. Leviticus 22:8 tn Heb “a carcass,” referring to the carcass of an animal that has died on its own, not the carcass of an animal slaughtered for sacrifice or killed by wild beasts. This has been clarified in the translation by supplying the phrase “of natural causes”; cf. NAB “that has died of itself”; TEV “that has died a natural death.”
  17. Leviticus 22:9 tn Heb “and they will not lift up on it sin.” The pronoun “it” (masculine) apparently refers to any item of food that belongs to the category of “holy offerings” (see above).
  18. Leviticus 22:9 tn Heb “and die in it.”
  19. Leviticus 22:10 tn Heb “No stranger” (so KJV, ASV), which refers here to anyone other than the Aaronic priests. Some English versions reverse the negation and state positively: NIV “No one outside a priest’s family”; NRSV “Only a member of a priestly family”; CEV “Only you priests and your families.”
  20. Leviticus 22:10 tn Heb “A resident [תּוֹשָׁב (toshav) from יָשַׁב (yashav, “to dwell, to reside”)] of a priest.” The meaning of the term is uncertain. It could refer to a “guest” (NIV) or perhaps “bound servant” (NRSV; see B. A. Levine, Leviticus [JPSTC], 149). In the translation “lodger” was used instead of “boarder” precisely because a boarder would be provided meals with his lodging, the very issue at stake here.
  21. Leviticus 22:11 tn Heb “and a priest, if he buys a person, the property of his silver.”
  22. Leviticus 22:11 tn Heb “he”; the referent (the person whom the priest has purchased) has been specified in the translation for clarity.
  23. Leviticus 22:11 tn Heb “eat it”; the referent (the holy offerings) has been specified in the translation for clarity.
  24. Leviticus 22:11 tn Heb “his”; the referent (the priest) has been specified in the translation for clarity.
  25. Leviticus 22:11 tn Heb “and the [slave] born of his house, they shall eat in his food.” The LXX, Syriac, Tg. Onq., Tg. Ps.-J., and some mss of Smr have plural “ones born,” which matches the following plural “they” pronoun and the plural form of the verb.
  26. Leviticus 22:12 tn Heb “And a daughter of a priest, if she is to a man, a stranger” (cf. the note on v. 10 above).
  27. Leviticus 22:12 tn Heb “she in the contribution of the holy offerings shall not eat.” For “contribution [offering]” see the note on Lev 7:14 and the literature cited there. Cf. NCV “the holy offerings”; TEV, NLT “the sacred offerings.”
  28. Leviticus 22:13 tn Heb “to”; the words “live in” have been supplied in the translation for clarity.
  29. Leviticus 22:13 tn Heb “and seed there is not to her and she returns to the house of her father as her youth.” The mention of having “no children” appears to imply that her children, if she had any, should support her; this is made explicit by NLT’s “and has no children to support her.”
  30. Leviticus 22:14 tn Heb “And a man, if he eats a holy thing in error” (see the Lev 4:2 note on “straying,” which is the term rendered “by mistake” here).
  31. Leviticus 22:14 sn When a person trespassed in regard to something sacred to the Lord, reparation was to be made for the trespass, involving restitution of that which was violated plus one-fifth of its value as a fine. It is possible that the restoration of the offering and the additional one-fifth of its value were made as a monetary payment (see, e.g., B. A. Levine, Leviticus [JPSTC], 150). See the regulations for the “guilt offering” in Lev 5:16; 6:5 [5:24 HT] and the notes there.
  32. Leviticus 22:15 tn Contextually, “They” could refer either to the people (v. 14a; cf. NRSV “No one”) or the priests (v. 14b; cf. NIV “The priests”), but the latter seems more likely (see J. E. Hartley, Leviticus [WBC], 356, and B. A. Levine, Leviticus [JPSTC], 150). The priests were responsible to see that the portions of the offerings that were to be consumed by the priests as prebends did not become accessible to the people. Mistakes in this matter (cf. v. 14) would bring “guilt” on the people, requiring punishment (v. 16).
  33. Leviticus 22:15 tn The Hebrew verb הֵרִים (herim, rendered “contribute” here) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36).
  34. Leviticus 22:15 tn Heb “the holy offerings of the sons of Israel which they contribute to the Lord.” The subject “they” here refers to the Israelites (“the sons of Israel”) which is the most immediate antecedent. To make this clear, the present translation has “the holy offerings which the Israelites contribute to the Lord.”
  35. Leviticus 22:16 tn Heb “iniquity of guilt”; NASB “cause them to bear punishment for guilt.” The Hebrew word עָוֹן (ʾavon, “iniquity”) can designate either acts of iniquity or the penalty (i.e., punishment) for such acts.
  36. Leviticus 22:16 sn That is, when the lay people eat portions of offerings that should have been eaten only by priests and those who belonged to priestly households.
  37. Leviticus 22:18 tn Heb “Man, man.” The reduplication is a way of saying “any man” (cf. Lev 15:2; 17:3, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).
  38. Leviticus 22:18 tn Heb “foreigner [singular].” Some medieval Hebrew mss, Smr, LXX, Syriac, and Vulgate add “who resides”: “the foreigner who resides in Israel” (cf., e.g., Lev 20:2 above).
  39. Leviticus 22:19 tn Heb “for your acceptance.” See Lev 1:3-4 above and the notes there.
  40. Leviticus 22:20 tn Heb “all which in it [is] a flaw.” Note that the same term is used for physical flaws of people in Lev 21:17-24. Cf. KJV, ASV, NRSV “blemish”; NASB, NIV, TEV “defect”; NLT “with physical defects.”
  41. Leviticus 22:20 tn Heb “not for acceptance shall it be for you”; NIV “it will not be accepted on your behalf” (NRSV and NLT both similar).
  42. Leviticus 22:21 tn The meaning of the expression לְפַלֵּא־נֶדֶר (lefalleʾ neder) rendered here “for a special votive offering” is much debated. Some take it as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NAB, NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלַא (palaʾ, “to be wonderful, to be remarkable”); cf. J. Milgrom, Numbers (JPSTC), 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָּלָה [palah, “to set aside”]). In general, the point of the expression seems to be that this sacrifice arises as a special gift to God out of special circumstances in the life of the worshiper.
  43. Leviticus 22:21 tn Heb “for acceptance”; NAB “if it is to find acceptance.”
  44. Leviticus 22:21 tn Heb “all/any flaw shall not be in it.”
  45. Leviticus 22:22 tn Or perhaps “a wart” (cf. NIV; HALOT 383 s.v. יַבֶּלֶת, but see the remarks in J. E. Hartley, Leviticus [WBC], 358).
  46. Leviticus 22:22 sn See the note on Lev 21:20 above.
  47. Leviticus 22:22 sn This term for offering “gift” is explained in the note on Lev 1:9.
  48. Leviticus 22:23 tn Heb “And an ox.”
  49. Leviticus 22:23 tn Heb “and stunted” (see HALOT 1102 s.v. I קלט).
  50. Leviticus 22:23 sn The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary (see B. A. Levine, Leviticus [JPSTC], 151-52, for very helpful remarks on this verse).
  51. Leviticus 22:24 sn Cf. Lev 21:20b.
  52. Leviticus 22:25 tn Heb “And from the hand of a son of a foreigner.”
  53. Leviticus 22:25 tn Heb “for their being ruined [is] in them, flaw is in them”; NRSV “are mutilated, with a blemish in them”; NIV “are deformed and have defects.” The MT term מָשְׁחָתָם (moshkhatam, “their being ruined”) is a Hophal participle from שָׁחַת (shakhat, “to ruin”). Smr has plural בהם משׁחתים (“deformities in them”; cf. the LXX translation). The Qumran Leviticus scroll (11QpaleoLev) has תימ הם[…], in which case the restored participle would appear to be the same as Smr, but there is no ב (bet) preposition before the pronoun, yielding “they are deformed” (see D. N. Freedman and K. A. Mathews, The Paleo-Hebrew Leviticus Scroll, 41 and the remarks in J. E. Hartley, Leviticus [WBC], 358).
  54. Leviticus 22:27 tn The words “the care of” are not in the Hebrew text, but are implied. Although many modern English versions render “with its mother” (e.g., NAB, NASB, NIV, NRSV, NLT), the literal phrase “under its mother” refers to the young animal nursing from its mother. Cf. KJV, ASV “it shall be seven days under the dam,” which would probably be misunderstood.
  55. Leviticus 22:27 tn Heb “for an offering of a gift.”
  56. Leviticus 22:28 tn Heb “And an ox or a sheep, it and its son, you shall not slaughter.”
  57. Leviticus 22:28 tn Heb “in one day.”
  58. Leviticus 22:29 tn Heb “for your acceptance” (see the notes on Lev 1:3-4 and 22:19 above).
  59. Leviticus 22:30 tn Heb “On that day”; NIV, NCV “that same day.”
  60. Leviticus 22:30 tn Heb “from it.”
  61. Leviticus 22:31 tn Heb “And you shall keep my commandments and you shall do them.” This appears to be a kind of verbal hendiadys, where the first verb is a modifier of the action of the second verb (see GKC 386 §120.d, although שָׁמַר [shamar, “to keep”] is not cited there; cf. Lev 20:8, etc.).
  62. Leviticus 22:33 tn Heb “to be to you for God.”
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Psalm 125
New International Version - UK

Psalm 125

A song of ascents.

1 Those who trust in the Lord are like Mount Zion,
    which cannot be shaken but endures for ever.
2 As the mountains surround Jerusalem,
    so the Lord surrounds his people
    both now and for evermore.

3 The sceptre of the wicked will not remain
    over the land allotted to the righteous,
for then the righteous might use
    their hands to do evil.

4 Lord, do good to those who are good,
    to those who are upright in heart.
5 But those who turn to crooked ways
    the Lord will banish with the evildoers.

Peace be on Israel.

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Psalm 125
New English Translation

Psalm 125[a]

A song of ascents.[b]

125 Those who trust in the Lord are like Mount Zion,
which cannot be moved and will endure forever.
2 As the mountains surround Jerusalem,
so the Lord surrounds his people,
now and forevermore.
3 Indeed,[c] the scepter of a wicked king[d] will not settle[e]
upon the allotted land of the godly.
Otherwise the godly
might do what is wrong.[f]
4 Do good, O Lord, to those who are good,
to the morally upright.[g]
5 As for those who are bent on traveling a sinful path,[h]
may the Lord remove them,[i] along with those who behave wickedly.[j]
May Israel experience peace.[k]

Footnotes

  1. Psalm 125:1 sn Psalm 125. The psalmist affirms his confidence in the Lord’s protection and justice.
  2. Psalm 125:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
  3. Psalm 125:3 tn Or “for.”
  4. Psalm 125:3 tn Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.
  5. Psalm 125:3 tn Or “rest.”
  6. Psalm 125:3 tn Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.
  7. Psalm 125:4 tn Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
  8. Psalm 125:5 tn Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.
  9. Psalm 125:5 tn Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).
  10. Psalm 125:5 tn Heb “the workers of wickedness.”
  11. Psalm 125:5 tn Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).
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Psalm 124
Psalm 126
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Psalm 126
New International Version - UK

Psalm 126

A song of ascents.

1 When the Lord restored the fortunes of[a] Zion,
    we were like those who dreamed.[b]
2 Our mouths were filled with laughter,
    our tongues with songs of joy.
Then it was said among the nations,
    ‘The Lord has done great things for them.’
3 The Lord has done great things for us,
    and we are filled with joy.

4 Restore our fortunes,[c] Lord,
    like streams in the Negev.
5 Those who sow with tears
    will reap with songs of joy.
6 Those who go out weeping,
    carrying seed to sow,
will return with songs of joy,
    carrying sheaves with them.

Footnotes

  1. Psalm 126:1 Or Lord brought back the captives to
  2. Psalm 126:1 Or those restored to health
  3. Psalm 126:4 Or Bring back our captives
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Psalm 126
New English Translation

Psalm 126[a]

A song of ascents.[b]

126 When the Lord restored the well-being of Zion,[c]
we thought we were dreaming.[d]
2 At that time we laughed loudly
and shouted for joy.[e]
At that time the nations said,[f]
“The Lord has accomplished great things for these people.”
3 The Lord did indeed accomplish great things for us.
We were happy.
4 O Lord, restore our well-being,
just as the streams in the arid south are replenished.[g]
5 Those who shed tears as they plant
will shout for joy when they reap the harvest.[h]
6 The one who weeps as he walks along, carrying his bag[i] of seed,
will certainly come in with a shout of joy, carrying his sheaves of grain.[j]

Footnotes

  1. Psalm 126:1 sn Psalm 126. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.
  2. Psalm 126:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
  3. Psalm 126:1 tn Heb “turns with a turning [toward] Zion.” The Hebrew noun שִׁיבַת (shivat) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית (shevit) or שְׁבוּת (shevut), both of which are used as a cognate accusative of שׁוּב (shuv; see Ps 14:7). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב. This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב. In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” (Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.
  4. Psalm 126:1 tn Heb “we were like dreamers.” This could mean the speakers were so overcome with ecstatic joy (see v. 3b) that they were like those who fantasize about pleasurable experiences in their sleep (see Isa 29:7-8). Since dreams are more commonly associated in the OT with prophetic visions, the community may be comparing their experience of God’s renewed favor to a prophet’s receiving divine visions. Just as a prophetic dream sweeps the individual into a different dimension and sometimes brings one face-to-face with God himself (see Gen 28:11-15; 1 Kgs 3:5-15), so the community was aware of God’s presence in a special way in the day of Zion’s restoration. Though the MT as it stands makes good sense, some choose to understand a homonymic root here meaning “to be healthy; to be strong” (see BDB 321 s.v. I חָלַם) and translate, “we were like those restored to health.” This reading appears to have the support of several ancient translations as well as 11QPsa. See L. C. Allen (Psalms 101-150 [WBC], 170-71) for a discussion of the viewpoints.
  5. Psalm 126:2 tn Heb “then our mouth was filled with laughter, and our tongue with a shout.”
  6. Psalm 126:2 tn Heb “they said among the nations.”
  7. Psalm 126:4 tn Heb “like the streams in the Negev.”sn The streams in the arid south. Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible, 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.
  8. Psalm 126:5 sn O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” (Agriculture in Iron Age Israel, 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.
  9. Psalm 126:6 tn The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.
  10. Psalm 126:6 tn The Hebrew noun אֲלֻמָּה (ʾalummah, “sheaf”) occurs only here and in Gen 37:7 in the OT.sn Verse 6 expands the image of v. 5. See the note on the word “harvest” there.
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Psalm 127
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Psalm 127
New International Version - UK

Psalm 127

A song of ascents. Of Solomon.

1 Unless the Lord builds the house,
    the builders labour in vain.
Unless the Lord watches over the city,
    the guards stand watch in vain.
2 In vain you rise early
    and stay up late,
toiling for food to eat –
    for he grants sleep to[a] those he loves.

3 Children are a heritage from the Lord,
    offspring a reward from him.
4 Like arrows in the hands of a warrior
    are children born in one’s youth.
5 Blessed is the man
    whose quiver is full of them.
They will not be put to shame
    when they contend with their opponents in court.

Footnotes

  1. Psalm 127:2 Or eat – / for while they sleep he provides for
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Psalm 127
New English Translation

Psalm 127[a]

A song of ascents;[b] by Solomon.

127 If the Lord does not build a house,[c]
then those who build it work in vain.
If the Lord does not guard a city,[d]
then the watchman stands guard in vain.
2 It is vain for you to rise early, come home late,
and work so hard for your food.[e]
Yes,[f] he provides for those whom he loves even when they sleep.[g]
3 Yes,[h] sons[i] are a gift from the Lord;
the fruit of the womb is a reward.
4 Sons born during one’s youth
are like arrows in a warrior’s hand.[j]
5 How blessed is the man who fills his quiver with them.
They will not be put to shame[k] when they confront[l] enemies at the city gate.

Footnotes

  1. Psalm 127:1 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.
  2. Psalm 127:1 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
  3. Psalm 127:1 sn The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9; Ruth 4:11; 1 Sam 2:35; 2 Sam 7:27; 1 Kgs 11:38; 1 Chr 17:10, 25. Having a family line provided security in ancient Israel.
  4. Psalm 127:1 sn The city symbolizes community security, which is the necessary framework for family security.
  5. Psalm 127:2 tn Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם (lakhem, “for you”).
  6. Psalm 127:2 tn Here the Hebrew particle כֵּן (ken) is used to stress the following affirmation (see Josh 2:4; Ps 63:2).
  7. Psalm 127:2 tn Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא (shenaʾ, “sleep,” an alternate form of שֵׁנָה, shenah) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.
  8. Psalm 127:3 tn or “look.”
  9. Psalm 127:3 tn Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.
  10. Psalm 127:4 tn Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20), which refers to Jacob’s age when Joseph was born.
  11. Psalm 127:5 tn Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated (Ps 69:12) or deprived of justice (Amos 5:12) at the gate, but with strong sons to defend the family interests this was less likely to happen.
  12. Psalm 127:5 tn Heb “speak with.”
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Psalm 128
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Luke 5
New International Version - UK

Jesus calls his first disciples

5 One day as Jesus was standing by the Lake of Gennesaret,[a] the people were crowding round him and listening to the word of God. 2 He saw at the water’s edge two boats, left there by the fishermen, who were washing their nets. 3 He got into one of the boats, the one belonging to Simon, and asked him to put out a little from the shore. Then he sat down and taught the people from the boat.

4 When he had finished speaking, he said to Simon, ‘Put out into deep water, and let down the nets for a catch.’

5 Simon answered, ‘Master, we’ve worked hard all night and haven’t caught anything. But because you say so, I will let down the nets.’

6 When they had done so, they caught such a large number of fish that their nets began to break. 7 So they signalled to their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink.

8 When Simon Peter saw this, he fell at Jesus’ knees and said, ‘Go away from me, Lord; I am a sinful man!’ 9 For he and all his companions were astonished at the catch of fish they had taken, 10 and so were James and John, the sons of Zebedee, Simon’s partners.

Then Jesus said to Simon, ‘Don’t be afraid; from now on you will fish for people.’ 11 So they pulled their boats up on shore, left everything and followed him.

Jesus heals a man with leprosy

12 While Jesus was in one of the towns, a man came along who was covered with leprosy.[b] When he saw Jesus, he fell with his face to the ground and begged him, ‘Lord, if you are willing, you can make me clean.’

13 Jesus reached out his hand and touched the man. ‘I am willing,’ he said. ‘Be clean!’ And immediately the leprosy left him.

14 Then Jesus ordered him, ‘Don’t tell anyone, but go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them.’

15 Yet the news about him spread all the more, so that crowds of people came to hear him and to be healed of their illnesses. 16 But Jesus often withdrew to lonely places and prayed.

Jesus forgives and heals a paralysed man

17 One day Jesus was teaching, and Pharisees and teachers of the law were sitting there. They had come from every village of Galilee and from Judea and Jerusalem. And the power of the Lord was with Jesus to heal those who were ill. 18 Some men came carrying a paralysed man on a mat and tried to take him into the house to lay him before Jesus. 19 When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus.

20 When Jesus saw their faith, he said, ‘Friend, your sins are forgiven.’

21 The Pharisees and the teachers of the law began thinking to themselves, ‘Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?’

22 Jesus knew what they were thinking and asked, ‘Why are you thinking these things in your hearts? 23 Which is easier: to say, “Your sins are forgiven,” or to say, “Get up and walk”? 24 But I want you to know that the Son of Man has authority on earth to forgive sins.’ So he said to the paralysed man, ‘I tell you, get up, take your mat and go home.’ 25 Immediately he stood up in front of them, took what he had been lying on and went home praising God. 26 Everyone was amazed and gave praise to God. They were filled with awe and said, ‘We have seen remarkable things today.’

Jesus calls Levi and eats with sinners

27 After this, Jesus went out and saw a tax collector by the name of Levi sitting at his tax booth. ‘Follow me,’ Jesus said to him, 28 and Levi got up, left everything and followed him.

29 Then Levi held a great banquet for Jesus at his house, and a large crowd of tax collectors and others were eating with them. 30 But the Pharisees and the teachers of the law who belonged to their sect complained to his disciples, ‘Why do you eat and drink with tax collectors and sinners?’

31 Jesus answered them, ‘It is not the healthy who need a doctor, but those who are ill. 32 I have not come to call the righteous, but sinners to repentance.’

Jesus questioned about fasting

33 They said to him, ‘John’s disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking.’

34 Jesus answered, ‘Can you make the friends of the bridegroom fast while he is with them? 35 But the time will come when the bridegroom will be taken from them; in those days they will fast.’

36 He told them this parable: ‘No one tears a piece out of a new garment to patch an old one. Otherwise, they will have torn the new garment, and the patch from the new will not match the old. 37 And no one pours new wine into old wineskins. Otherwise, the new wine will burst the skins; the wine will run out and the wineskins will be ruined. 38 No, new wine must be poured into new wineskins. 39 And no one after drinking old wine wants the new, for they say, “The old is better.”’

Footnotes

  1. Luke 5:1 That is, Sea of Galilee
  2. Luke 5:12 The Greek word traditionally translated leprosy was used for various diseases affecting the skin.
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Luke 5
New English Translation

The Call of the Disciples

5 Now[a] Jesus was standing by the Lake of Gennesaret,[b] and the crowd was pressing around him[c] to hear the word of God. 2 He[d] saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 3 He got into[e] one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then[f] Jesus[g] sat down[h] and taught the crowds from the boat.[i] 4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower[j] your nets for a catch.” 5 Simon[k] answered,[l] “Master,[m] we worked hard all night and caught nothing! But at your word[n] I will lower[o] the nets.” 6 When[p] they had done this, they caught so many fish that their nets started to tear.[q] 7 So[r] they motioned[s] to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink.[t] 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord,[u] for I am a sinful man!”[v] 9 For[w] Peter[x] and all who were with him were astonished[y] at the catch of fish that they had taken, 10 and so were James and John, Zebedee’s sons, who were Simon’s business partners.[z] Then[aa] Jesus said to Simon, “Do not be afraid; from now on[ab] you will be catching people!”[ac] 11 So[ad] when they had brought their boats to shore, they left everything and followed[ae] him.

Healing a Leper

12 While[af] Jesus[ag] was in one of the towns,[ah] a man came[ai] to him who was covered with[aj] leprosy.[ak] When[al] he saw Jesus, he bowed down with his face to the ground[am] and begged him,[an] “Lord, if[ao] you are willing, you can make me clean.” 13 So[ap] he stretched out his hand and touched[aq] him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 14 Then[ar] he ordered the man[as] to tell no one,[at] but commanded him,[au] “Go[av] and show yourself to a priest, and bring the offering[aw] for your cleansing, as Moses commanded,[ax] as a testimony to them.”[ay] 15 But the news about him spread even more,[az] and large crowds were gathering together to hear him[ba] and to be healed of their illnesses. 16 Yet Jesus himself[bb] frequently withdrew[bc] to the wilderness[bd] and prayed.

Healing and Forgiving a Paralytic

17 Now on[be] one of those days, while he was teaching, there were Pharisees[bf] and teachers of the law[bg] sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem),[bh] and the power of the Lord was with him[bi] to heal. 18 Just then[bj] some men showed up, carrying a paralyzed man[bk] on a stretcher.[bl] They[bm] were trying to bring him in and place him before Jesus.[bn] 19 But[bo] since they found[bp] no way to carry him in because of the crowd, they went up on the roof[bq] and let him down on the stretcher[br] through the roof tiles[bs] right[bt] in front of Jesus.[bu] 20 When[bv] Jesus[bw] saw their[bx] faith he said, “Friend,[by] your sins are forgiven.”[bz] 21 Then[ca] the experts in the law[cb] and the Pharisees began to think[cc] to themselves,[cd] “Who is this man[ce] who is uttering blasphemies?[cf] Who can forgive sins but God alone?” 22 When Jesus perceived[cg] their hostile thoughts,[ch] he said to them,[ci] “Why are you raising objections[cj] within yourselves? 23 Which is easier,[ck] to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 24 But so that you may know[cl] that the Son of Man[cm] has authority on earth to forgive sins”—he said to the paralyzed man[cn]—“I tell you, stand up, take your stretcher[co] and go home.”[cp] 25 Immediately[cq] he stood up before them, picked[cr] up the stretcher[cs] he had been lying on, and went home, glorifying[ct] God. 26 Then[cu] astonishment[cv] seized them all, and they glorified[cw] God. They were filled with awe,[cx] saying, “We have seen incredible[cy] things[cz] today.”[da]

The Call of Levi; Eating with Sinners

27 After[db] this, Jesus[dc] went out and saw a tax collector[dd] named Levi[de] sitting at the tax booth.[df] “Follow me,”[dg] he said to him. 28 And he got up and followed him, leaving everything[dh] behind.[di]

29 Then[dj] Levi gave a great banquet[dk] in his house for Jesus,[dl] and there was a large crowd of tax collectors and others sitting[dm] at the table with them. 30 But[dn] the Pharisees[do] and their experts in the law[dp] complained[dq] to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”[dr] 31 Jesus[ds] answered them, “Those who are well don’t need a physician, but those who are sick do.[dt] 32 I have not come[du] to call the righteous, but sinners to repentance.”[dv]

The Superiority of the New

33 Then[dw] they said to him, “John’s[dx] disciples frequently fast[dy] and pray,[dz] and so do the disciples of the Pharisees,[ea] but yours continue to eat and drink.”[eb] 34 So[ec] Jesus said to them, “You cannot make the wedding guests[ed] fast while the bridegroom[ee] is with them, can you?[ef] 35 But those days are coming, and when the bridegroom is taken from them,[eg] at that time[eh] they will fast.” 36 He also told them a parable:[ei] “No one tears a patch from a new garment and sews[ej] it on an old garment. If he does, he will have torn[ek] the new, and the piece from the new will not match the old.[el] 37 And no one pours new wine into old wineskins.[em] If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 38 Instead new wine must be poured into new wineskins.[en] 39 [eo] No[ep] one after drinking old wine wants the new, for he says, ‘The old is good enough.’”[eq]

Footnotes

  1. Luke 5:1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. Luke 5:1 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
  3. Luke 5:1 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
  4. Luke 5:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  5. Luke 5:3 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
  6. Luke 5:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  7. Luke 5:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  8. Luke 5:3 tn Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  9. Luke 5:3 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
  10. Luke 5:4 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
  11. Luke 5:5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
  12. Luke 5:5 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
  13. Luke 5:5 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
  14. Luke 5:5 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
  15. Luke 5:5 tn Or “let down.”
  16. Luke 5:6 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  17. Luke 5:6 tn In context, this imperfect verb is best taken as an ingressive imperfect.
  18. Luke 5:7 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
  19. Luke 5:7 tn That is, “they signaled by making gestures” (L&N 33.485).
  20. Luke 5:7 tn This infinitive conveys the idea that the boats were at the point of sinking (BDF §338.1).
  21. Luke 5:8 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
  22. Luke 5:8 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
  23. Luke 5:9 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
  24. Luke 5:9 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  25. Luke 5:9 sn In the Greek text, this term is in an emphatic position.
  26. Luke 5:10 tn Or “business associates.”
  27. Luke 5:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  28. Luke 5:10 sn From now on is a common Lukan expression, see Luke 1:48.
  29. Luke 5:10 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”sn The kind of fishing envisioned was net—not line—fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
  30. Luke 5:11 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
  31. Luke 5:11 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
  32. Luke 5:12 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  33. Luke 5:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  34. Luke 5:12 tn Or “cities.”
  35. Luke 5:12 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  36. Luke 5:12 tn Grk “full of leprosy” (an idiom for a severe condition).
  37. Luke 5:12 sn See the note on lepers in Luke 4:27.
  38. Luke 5:12 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idōn) has been taken temporally.
  39. Luke 5:12 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
  40. Luke 5:12 tn Grk “and begged him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  41. Luke 5:12 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
  42. Luke 5:13 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
  43. Luke 5:13 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
  44. Luke 5:14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  45. Luke 5:14 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  46. Luke 5:14 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
  47. Luke 5:14 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
  48. Luke 5:14 tn Grk “Going, show.” The participle ἀπελθών (apelthōn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
  49. Luke 5:14 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
  50. Luke 5:14 sn On the phrase as Moses commanded see Lev 14:1-32.
  51. Luke 5:14 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
  52. Luke 5:15 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
  53. Luke 5:15 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  54. Luke 5:16 tn Here αὐτός (autos) has been translated reflexively.
  55. Luke 5:16 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, ēn hupochōrōn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
  56. Luke 5:16 tn Or “desert.”
  57. Luke 5:17 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  58. Luke 5:17 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  59. Luke 5:17 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
  60. Luke 5:17 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
  61. Luke 5:17 tc Most mss (A C D [K] Θ Ψ ƒ1,13 33 M latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasthai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.
  62. Luke 5:18 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
  63. Luke 5:18 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
  64. Luke 5:18 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinē) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
  65. Luke 5:18 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
  66. Luke 5:18 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  67. Luke 5:19 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
  68. Luke 5:19 tn Grk “But finding.” The participle εὑρόντες (heurontes) has been translated as a causal adverbial participle.
  69. Luke 5:19 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
  70. Luke 5:19 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinē). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
  71. Luke 5:19 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramos). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
  72. Luke 5:19 tn Grk “in the midst.”
  73. Luke 5:19 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
  74. Luke 5:20 tn Here καί (kai) has not been translated because of differences between Greek and English style.
  75. Luke 5:20 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  76. Luke 5:20 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
  77. Luke 5:20 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
  78. Luke 5:20 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
  79. Luke 5:21 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  80. Luke 5:21 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
  81. Luke 5:21 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
  82. Luke 5:21 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
  83. Luke 5:21 tn Grk “this one” (οὗτος, houtos).
  84. Luke 5:21 sn Uttering blasphemies in the NT has a somewhat broader meaning than mere exclamations or pronouncements. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, to forgive sins on God’s behalf). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the nature of Jesus’ ministry, and even more importantly, the identity of Jesus himself as God’s representative.
  85. Luke 5:22 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
  86. Luke 5:22 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesthai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
  87. Luke 5:22 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
  88. Luke 5:22 tn The Greek verb διαλογίζεσθε (dialogizesthe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun—which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35; 6:8; 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484)—suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
  89. Luke 5:23 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
  90. Luke 5:24 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
  91. Luke 5:24 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
  92. Luke 5:24 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
  93. Luke 5:24 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
  94. Luke 5:24 tn Grk “to your house.”
  95. Luke 5:25 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
  96. Luke 5:25 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
  97. Luke 5:25 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
  98. Luke 5:25 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
  99. Luke 5:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  100. Luke 5:26 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
  101. Luke 5:26 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
  102. Luke 5:26 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
  103. Luke 5:26 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
  104. Luke 5:26 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
  105. Luke 5:26 sn See the note on today in 2:11.
  106. Luke 5:27 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
  107. Luke 5:27 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
  108. Luke 5:27 sn See the note on tax collectors in 3:12.
  109. Luke 5:27 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
  110. Luke 5:27 tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.sn The tax booth was a booth located at a port or on the edge of a city or town to collect taxes for trade. These taxes were a form of customs duty or toll applied to the movement of goods and produce brought into an area for sale. As such these tolls were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). The system as a whole is sometimes referred to as “tax farming” because a contract to collect these taxes for an entire district would be sold to the highest bidder, who would pay up front, hire employees to do the work of collection, and then recoup the investment and overhead by charging commissions on top of the taxes. Although rates and commissions were regulated by law, there was plenty of room for abuse in the system through the subjective valuation of goods by the tax collectors, and even through outright bribery. Tax overseers and their employees were obviously not well liked. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who, although indirectly employed by the Romans, was probably more directly responsible to Herod Antipas, the tetrarch of Galilee appointed by Rome. It was Levi’s job to collect customs duties for Rome and he was thus despised by his fellow Jews, many of whom would have regarded him as a traitor.
  111. Luke 5:27 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
  112. Luke 5:28 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
  113. Luke 5:28 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
  114. Luke 5:29 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  115. Luke 5:29 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
  116. Luke 5:29 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  117. Luke 5:29 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
  118. Luke 5:30 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
  119. Luke 5:30 sn See the note on Pharisees in 5:17.
  120. Luke 5:30 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
  121. Luke 5:30 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
  122. Luke 5:30 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
  123. Luke 5:31 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
  124. Luke 5:31 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
  125. Luke 5:32 sn I have not come is another commission statement by Jesus; see 4:43-44.
  126. Luke 5:32 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
  127. Luke 5:33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  128. Luke 5:33 tc Most mss (א*,2 A C D Θ Ψ ƒ1,13 M latt sy) read διὰ τί (dia ti, “Why do John’s…?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by P4 א1 B L W Ξ 33 892* 1241 sa.sn John refers to John the Baptist.
  129. Luke 5:33 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
  130. Luke 5:33 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
  131. Luke 5:33 sn See the note on Pharisees in 5:17.
  132. Luke 5:33 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
  133. Luke 5:34 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
  134. Luke 5:34 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
  135. Luke 5:34 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5).
  136. Luke 5:34 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
  137. Luke 5:35 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
  138. Luke 5:35 tn Grk “then in those days.”
  139. Luke 5:36 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
  140. Luke 5:36 tn Grk “puts,” but since the means of attachment would normally be sewing, the translation “sews” has been used.
  141. Luke 5:36 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
  142. Luke 5:36 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
  143. Luke 5:37 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
  144. Luke 5:38 tc Most mss (A C [D] Θ Ψ ƒ13 M latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amphoteroi suntērountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (P4,75vid א B L W ƒ1 33 579 700 1241 2542 co), however, lack the words.sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
  145. Luke 5:39 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these witnesses looks like assimilation to the other synoptic accounts.
  146. Luke 5:39 tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and significant witnesses (P4,75vid א2 B 579 700 892 1241). NA28 puts the word in brackets indicating doubts as to its authenticity.
  147. Luke 5:39 tc Most mss, especially the later ones (A C Θ Ψ ƒ1,13 33 M lat), read χρηστότερος (chrēstoteros, “better”), a smoother reading. The reading of the text (found in P4 א B L W 1241) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable.tn Grk “good.”sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
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