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Exodus 30:11-31:18

The Ransom Money

¹¹^[a] The Lord spoke to Moses,^[b] ¹²“When you take a census^[c] of the Israelites according to their number,^[d] then each man is to pay a ransom^[e] for his life to the Lord when you number them,^[f] so that there will be no plague among them when you number them. ¹³Everyone who crosses over to those who are numbered^[g] is to pay this: a half shekel^[h] according to the shekel of the sanctuary^[i] (a shekel weighs twenty gerahs). The half shekel is to be an offering^[j] to the Lord. ¹⁴Everyone who crosses over to those numbered, from twenty years old and up, is to pay an offering to the Lord. ¹⁵The rich are not to pay more and the poor are not to pay less than the half shekel when giving^[k] the offering of the Lord, to make atonement^[l] for your lives. ¹⁶You are to receive the atonement money^[m] from the Israelites and give it for the service^[n] of the tent of meeting. It will be a memorial^[o] for the Israelites before the Lord, to make atonement^[p] for your lives.”

The Bronze Laver

¹⁷^[q] The Lord spoke to Moses,^[r] ¹⁸“You are also to make a large bronze^[s] basin with a bronze stand^[t] for washing. You are to put it between the tent of meeting and the altar and put water in it,^[u] ¹⁹and Aaron and his sons must wash their hands and their feet from it.^[v] ²⁰When they enter^[w] the tent of meeting, they must wash with^[x] water so that they do not die.^[y] Also, when they approach^[z] the altar to minister by burning incense^[aa] as an offering made by fire^[ab] to the Lord, ²¹they must wash^[ac] their hands and their feet so that they do not die. And this^[ad] will be a perpetual ordinance for them and for their descendants^[ae] throughout their generations.”^[af]

Oil and Incense

²²^[ag] The Lord spoke to Moses,^[ah] ²³“Take^[ai] choice spices:^[aj] 12½ pounds^[ak] of free-flowing myrrh,^[al] half that—about 6¼ pounds—of sweet-smelling cinnamon, 6¼ pounds of sweet-smelling cane, ²⁴and 12½ pounds of cassia, all weighed^[am] according to the sanctuary shekel, and four quarts^[an] of olive oil. ²⁵You are to make this^[ao] into^[ap] a sacred anointing oil, a perfumed compound,^[aq] the work of a perfumer. It will be sacred anointing oil.

²⁶“With it you are to anoint the tent of meeting, the ark of the testimony, ²⁷the table and all its utensils, the lampstand and its utensils, the altar of incense, ²⁸the altar for the burnt offering and all its utensils, and the laver and its base. ²⁹So you are to sanctify them,^[ar] and they will be most holy;^[as] anything that touches them will be holy.^[at]

³⁰“You are to anoint Aaron and his sons and^[au] sanctify them so that they may minister as my priests. ³¹And you are to tell the Israelites: ‘This is to be my sacred anointing oil throughout your generations. ³²It must not be applied^[av] to people’s bodies, and you must not make any like it with the same recipe. It is holy, and it must be holy to you. ³³Whoever makes perfume like it and whoever puts any of it on someone not a priest^[aw] will be cut off^[ax] from his people.’”

³⁴The Lord said to Moses, “Take^[ay] spices, gum resin,^[az] onycha,^[ba] galbanum,^[bb] and pure frankincense^[bc] of equal amounts^[bd] ³⁵and make it into an incense,^[be] a perfume,^[bf] the work of a perfumer. It is to be finely ground,^[bg] and pure and sacred. ³⁶You are to beat some of it very fine and put some of it before the ark of the testimony in the tent of meeting where I will meet with you; it is to be most holy to you. ³⁷And the incense that you are to make, you must not make for yourselves using the same recipe; it is to be most holy to you, belonging to the Lord. ³⁸Whoever makes anything like it, to use as perfume,^[bh] will be cut off from his people.”

Willing Artisans

31 ^[bi] The Lord spoke to Moses,^[bj] ²“See, I have chosen^[bk] Bezalel son of Uri, the son of Hur, of the tribe of Judah, ³and I have filled him with the Spirit of God^[bl] in skill,^[bm] in understanding, in knowledge, and in all kinds of^[bn] craftsmanship, ⁴to make artistic designs^[bo] for work with gold, with silver, and with bronze, ⁵and with cutting and setting stone, and with cutting wood, to work in all kinds of craftsmanship. ⁶Moreover,^[bp] I have also given him Oholiab son of Ahisamach, of the tribe of Dan, and I have given ability to all the specially skilled,^[bq] that they may make^[br] everything I have commanded you: ⁷the tent of meeting, the ark of the testimony, the atonement lid that is on it, all the furnishings^[bs] of the tent, ⁸the table with its utensils, the pure lampstand with all its utensils, the altar of incense, ⁹the altar for the burnt offering with all its utensils, the large basin with its base, ¹⁰the woven garments, the holy garments for Aaron the priest and the garments for his sons, to minister as priests, ¹¹the anointing oil, and sweet incense for the Holy Place. They will make all these things just as I have commanded you.”

Sabbath Observance

¹²^[bt] The Lord said to Moses,^[bu] ¹³“Tell the Israelites, ‘Surely you must keep my Sabbaths,^[bv] for it is a sign between me and you throughout your generations, that you may know that I am the Lord who sanctifies you.^[bw] ¹⁴So you must keep the Sabbath, for it is holy for you. Everyone who defiles it^[bx] must surely be put to death; indeed,^[by] if anyone does^[bz] any^[ca] work on it, then that person will be cut off from among his^[cb] people. ¹⁵Six days^[cc] work may be done,^[cd] but on the seventh day is a Sabbath of complete rest,^[ce] holy to the Lord; anyone who does work on the Sabbath day must surely be put to death. ¹⁶The Israelites must keep the Sabbath by observing the Sabbath throughout their generations as a perpetual covenant. ¹⁷It is a sign between me and the Israelites forever; for in six days^[cf] the Lord made the heavens and the earth, and on the seventh day he rested and was refreshed.’”^[cg]

¹⁸He gave Moses two tablets of testimony when he had finished speaking with him on Mount Sinai, tablets of stone written by the finger of God.^[ch]

Footnotes

Exodus 30:11 sn This brief section has been interpreted a number of ways by biblical scholars (for a good survey and discussion, see B. Jacob, Exodus, 829-35). In this context the danger of erecting and caring for a sanctuary may have been in view. A census would be taken to count the losses and to cover the danger of coming into such proximity with the holy place; payment was made to ransom the lives of the people numbered so that they would not die. The money collected would then be used for the care of the sanctuary. The principle was fairly straightforward: Those numbered among the redeemed of the Lord were to support the work of the Lord to maintain their fellowship with the covenant. The passage is fairly easy to outline: I. Every covenant member must give a ransom for his life to avoid death (11-12); II. The ransom is the same for all, whether rich or poor (13-15); and III. The ransom money supports the sanctuary as a memorial for the ransomed (16).
Exodus 30:11 tn Heb “and Yahweh spoke to Moses, saying.” This full means for introducing a quotation from the Lord is used again in 30:17, 22; 31:1; and 40:1. It appears first in 6:10. Cynthia L. Miller discusses its use in detail (The Representation of Speech in Biblical Hebrew Narrative, 373-86).
Exodus 30:12 tn The expression is “when you take [lift up] the sum [head] of the Israelites.”
Exodus 30:12 tn The form is לִפְקֻדֵיהֶם (lifqudehem, “according to those that are numbered of/by them”) from the verb פָּקַד (paqad, “to visit”). But the idea of this word seems more to be that of changing or determining the destiny, and so “appoint” and “number” become clear categories of meaning for the word. Here it simply refers to the census, but when this word is used for a census it often involves mustering an army for a military purpose. Here there is no indication of a war, but it may be laying down the principle that when they should do this, here is the price. B. Jacob (Exodus, 835) uses Num 31 as a good illustration, showing that the warrior was essentially a murderer, if he killed anyone in battle. For this reason his blood was forfeit; if he survived he must pay a כֹּפֶר (kofer) because every human life possesses value and must be atoned for. The payment during the census represented a “presumptive ransom” so that they could not be faulted for what they might do in war.
Exodus 30:12 tn The “ransom” is כֹּפֶר (kofer), a word related to words translated “atone” and “atonement.” Here the noun refers to what is paid for the life. The idea is that of delivering or redeeming by a substitute—here the substitute is the money. If they paid the amount, their lives would be safe (W. C. Kaiser, Jr., “Exodus,” EBC 2:473).
Exodus 30:12 tn The temporal clause uses a preposition, an infinitive construct, and then an accusative. The subject is supplied: “in numbering them” means “when [you] number them.” The verb could also be rendered “when you muster them.”
Exodus 30:13 sn Each man was to pass in front of the counting officer and join those already counted on the other side.
Exodus 30:13 sn The half shekel weight of silver would be about one-fifth of an ounce (6 grams).
Exodus 30:13 sn It appears that some standard is in view for the amount of a shekel weight. The sanctuary shekel is sometimes considered to be twice the value of the ordinary shekel. The “gerah,” also of uncertain meaning, was mentioned as a reference point for the ancient reader to understand the value of the required payment. It may also be that the expression meant “a sacred shekel” and looked at the purpose more—a shekel for sanctuary dues. This would mean that the standard of the shekel weight was set because it was the traditional amount of sacred dues (S. R. Driver, Exodus, 333). “Though there is no certainty, the shekel is said to weigh about 11,5 grams…. Whether an official standard is meant [by ‘sanctuary shekel’] or whether the sanctuary shekel had a different weight than the ‘ordinary’ shekel is not known” (C. Houtman, Exodus, 3:181).
Exodus 30:13 tn Or “contribution” (תְּרוּמָה, t^erumah).
Exodus 30:15 tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.
Exodus 30:15 tn This infinitive construct (לְכַפֵּר, l^ekhapper) provides the purpose of giving the offering—to atone.
Exodus 30:16 tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).
Exodus 30:16 sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.
Exodus 30:16 sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).
Exodus 30:16 tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”
Exodus 30:17 sn Another piece of furniture is now introduced, the laver, or washing basin. It was a round (the root means to be round) basin for holding water, but it had to be up on a pedestal or base to let water run out (through taps of some kind) for the priests to wash—they could not simply dip dirty hands into the basin. This was for the priests primarily to wash their hands and feet before entering the tent. It stood in the courtyard between the altar and the tent. No dimensions are given. The passage can be divided into three sections: the instructions (17-18), the rules for washing (19-20), and the reminder that this is a perpetual statute.
Exodus 30:17 tn Heb “and Yahweh spoke to Moses, saying.”
Exodus 30:18 sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).
Exodus 30:18 tn Heb “and its stand bronze.”
Exodus 30:18 tn The form is the adverb “there” with the directive qamets-he.
Exodus 30:19 tn That is, from water from it.
Exodus 30:20 tn The form is an infinitive construct with the temporal preposition ב (bet), and a suffixed subjective genitive: “in their going in,” or, whenever they enter.
Exodus 30:20 tn “Water” is an adverbial accusative of means, and so is translated “with water.” Gesenius classifies this with verbs of “covering with something.” But he prefers to emend the text with a preposition (see GKC 369 §117.y, n. 1).
Exodus 30:20 tn The verb is a Qal imperfect with a nuance of final imperfect. The purpose/result clause here is indicated only with the conjunction: “and they do not die.” But clearly from the context this is the intended result of their washing—it is in order that they not die.
Exodus 30:20 tn Here, too, the infinitive is used in a temporal clause construction. The verb נָגַשׁ (nagash) is the common verb used for drawing near to the altar to make offerings—the official duties of the priest.
Exodus 30:20 tn The text uses two infinitives construct: “to minister to burn incense”; the first is the general term and expresses the purpose of the drawing near, and the second infinitive is epexegetical, explaining the first infinitive.
Exodus 30:20 tn The translation “as an offering made by fire” is a standard rendering of the one word in the text that appears to refer to “fire.” Milgrom and others contend that it simply means a “gift” (Leviticus 1-16, 161).
Exodus 30:21 tn Heb “and [then] they will wash.”
Exodus 30:21 tn The verb is “it will be.”
Exodus 30:21 tn Heb “for his seed.”
Exodus 30:21 tn Or “for generations to come”; it literally is “to their generations.”sn The symbolic meaning of washing has been taught throughout the ages. This was a practical matter of cleaning hands and feet, but it was also symbolic of purification before Yahweh. It was an outward sign of inner spiritual cleansing, or forgiveness. Jesus washed the disciples feet (Jn 13) to show this same teaching; he asked the disciples if they knew what he had done (so it was more than washing feet). In this passage the theological points for the outline would be these: I. God provides the means of cleansing; II. Cleansing is a prerequisite for participating in the worship, and III. (Believers) priests must regularly appropriate God’s provision of cleansing.
Exodus 30:22 sn The chapter ends with these two sections. The oil (22-33) is the mark of consecration, and the incense (34-38) is a mark of pleasing service, especially in prayer. So the essence of the message of the chapter is that the servants of God must be set apart by the Spirit for ministry and must be pleasing to God in the ministry.
Exodus 30:22 tn Heb “and Yahweh spoke to Moses, saying.”
Exodus 30:23 tn The construction uses the imperative “take,” but before it is the independent pronoun to add emphasis to it. After the imperative is the ethical dative (lit. “to you”) to stress the task to Moses as a personal responsibility: “and you, take to yourself.”
Exodus 30:23 tn Heb “spices head.” This must mean the chief spices, or perhaps the top spice, meaning fine spices or choice spices. See Song 4:14; Ezek 27:22.
Exodus 30:23 tn Or “500 shekels.” Verse 24 specifies that the sanctuary shekel was the unit for weighing the spices. The total of 1500 shekels for the four spices is estimated at between 77 and 100 pounds, or 17 to 22 kilograms, depending on how much a shekel weighed (C. Houtman, Exodus, 3:576).
Exodus 30:23 sn Myrrh is an aromatic substance that flows from the bark of certain trees in Arabia and Africa and then hardens. “The hardened globules of the gum appear also to have been ground into a powder that would have been easy to store and would have been poured from a container” (J. Durham, Exodus [WBC], 3:406).
Exodus 30:24 tn The words “all weighed” are added for clarity in English.
Exodus 30:24 tn Or “a hin.” A hin of oil is estimated at around one gallon (J. Durham, Exodus [WBC], 3:406).
Exodus 30:25 tn Heb “it.”
Exodus 30:25 tn The word “oil” is an adverbial accusative, indicating the product that results from the verb (R. J. Williams, Hebrew Syntax, §52).
Exodus 30:25 tn The somewhat rare words rendered “a perfumed compound” are both associated with a verbal root having to do with mixing spices and other ingredients to make fragrant ointments. They are used with the next phrase, “the work of a perfumer,” to describe the finished oil as a special mixture of aromatic spices and one requiring the knowledge and skills of an experienced maker.
Exodus 30:29 tn The verb is a Piel perfect with vav (ו) consecutive; in this verse it is summarizing or explaining what the anointing has accomplished. This is the effect of the anointing (see Exod 29:36).
Exodus 30:29 tn This is the superlative genitive again, Heb “holy of holies.”
Exodus 30:29 tn See Exod 29:37; as before, this could refer to anything or anyone touching the sanctified items.
Exodus 30:30 tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.
Exodus 30:32 tn Without an expressed subject, the verb may be treated as a passive. Any common use, as in personal hygiene, would be a complete desecration.
Exodus 30:33 tn Heb “a stranger,” meaning someone not ordained a priest.
Exodus 30:33 sn The rabbinic interpretation of this is that it is a penalty imposed by heaven, that the life will be cut short and the person could die childless.
Exodus 30:34 tn The construction is “take to you,” which could be left in that literal sense, but more likely the suffix is an ethical dative, stressing the subject of the imperative.
Exodus 30:34 sn This is from a word that means “to drip”; the spice is a balsam that drips from a resinous tree.
Exodus 30:34 sn This may be a plant, or it may be from a species of mollusks; it is mentioned in Ugaritic and Akkadian; it gives a pungent odor when burnt.
Exodus 30:34 sn This is a gum from plants of the genus Ferula; it has an unpleasant odor, but when mixed with others is pleasant.
Exodus 30:34 tn The word “spice” is repeated here, suggesting that the first three formed half of the ingredients and this spice the other half—but this is conjecture (U. Cassuto, Exodus, 400).
Exodus 30:34 tn Heb “of each part there will be an equal part.”
Exodus 30:35 tn This is an accusative of result or product.
Exodus 30:35 tn The word is in apposition to “incense,” further defining the kind of incense that is to be made.
Exodus 30:35 tn The word מְמֻלָּח (m^emullakh), a passive participle, is usually taken to mean “salted.” Since there is no meaning like that for the Pual form, the word probably should be taken as “mixed,” as in Rashi and Tg. Onq. Seasoning with salt would work if it were food, but since it is not food, if it means “salted” it would be a symbol of what was sound and whole for the covenant. Some have thought that it would have helped the incense burn quickly with more smoke.
Exodus 30:38 tn Or to smell it, to use for the maker’s own pleasure.
Exodus 31:1 sn The next unit describes the preparation of skilled workers to build all that has been listed now for several chapters. This chapter would have been the bridge to the building of the sanctuary (35-39) if it were not for the idolatrous interlude. God called individuals and prepared them by his Spirit to be skilled to do the work for the tabernacle. If this were the substance of an exposition, it would clearly be a message on gifted people doing the work—close to the spiritual lesson of Ephesians 4. There would be two levels of meaning: the physical, which looks at the skilled artisans providing for a place to worship Yahweh, and the spiritual, which would bring in the Spirit-filled servants of God participating in building up his kingdom.
Exodus 31:1 tn Heb “and Yahweh spoke to Moses, saying.”
Exodus 31:2 tn Heb “called by name.” This expression means that the person was specifically chosen for some important task (S. R. Driver, Exodus, 342). See the expression with Cyrus in Isa 45:3-4.
Exodus 31:3 sn The expression in the Bible means that the individual was given special, supernatural enablement to do what God wanted done. It usually is said of someone with exceptional power or ability. The image of “filling” usually means under the control of the Spirit, so that the Spirit is the dominant force in the life.
Exodus 31:3 sn The following qualities are the ways in which the Spirit’s enablement will be displayed. “Skill” is the ability to produce something valuable to God and the community, “understanding” is the ability to distinguish between things, to perceive the best way to follow, and “knowledge” is the experiential awareness of how things are done.
Exodus 31:3 tn Heb “and in all work”; “all” means “all kinds of” here.
Exodus 31:4 tn The expression is לַחְשֹׁב מַחֲשָׁבֹת (lakhshov makhashavot, “to devise devices”). The infinitive emphasizes that Bezalel will be able to design or plan works that are artistic or skillful. He will think thoughts or devise the plans, and then he will execute them in silver or stone or whatever other material he uses.
Exodus 31:6 tn The expression uses the independent personal pronoun (“and I”) with the deictic particle (“behold”) to enforce the subject of the verb—“and I, indeed I have given.”
Exodus 31:6 tn Heb “and in the heart of all that are wise-hearted I have put wisdom.”sn The verse means that there were a good number of very skilled and trained artisans that could come to do the work that God wanted done. But God’s Spirit further endowed them with additional wisdom and skill for the work that had to be done.
Exodus 31:6 tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”
Exodus 31:7 tn Heb “all the vessels of the tent.”
Exodus 31:12 sn There are some questions about the arrangement of the book. The placement of this section here, however, should come as no surprise. After the instructions and preparation for work, a Sabbath day when work could not be done had to be legislated. In all that they were going to do, they must not violate the Sabbath.
Exodus 31:12 tn Heb “and Yahweh said (אָמַר, ʾamar) to Moses, saying.”
Exodus 31:13 sn The instruction for the Sabbath at this point seems rather abrupt, but it follows logically the extended plans of building the sanctuary. B. Jacob, following some of the earlier treatments, suggests that these are specific rules given for the duration of the building of the sanctuary (Exodus, 844). The Sabbath day is a day of complete cessation; no labor or work could be done. The point here is that God’s covenant people must faithfully keep the sign of the covenant as a living commemoration of the finished work of Yahweh, and as an active part in their sanctification. See also H. Routtenberg, “The Laws of Sabbath: Biblical Sources,” Dor le Dor 6 (1977): 41-43, 99-101, 153-55, 204-6; G. Robinson, “The Idea of Rest in the OT and the Search for the Basic Character of Sabbath,” ZAW 92 (1980): 32-42; M. Tsevat, “The Basic Meaning of the Biblical Sabbath, ZAW 84 (1972): 447-59; M. T. Willshaw, “A Joyous Sign,” ExpTim 89 (1978): 179-80.
Exodus 31:13 tn Or “your sanctifier.”
Exodus 31:14 tn This clause is all from one word, a Piel plural participle with a third, feminine suffix: מְחַלְלֶיהָ (mekhal^eleha, “defilers of it”). This form serves as the subject of the sentence. The word חָלַל (khalal) is the antonym of קָדַשׁ (qadash, “to be holy”). It means “common, profane,” and in the Piel stem “make common, profane” or “defile.” Treating the Sabbath like an ordinary day would profane it, make it common.
Exodus 31:14 tn This is the asseverative use of כִּי (ki) meaning “surely, indeed,” for it restates the point just made (see R. J. Williams, Hebrew Syntax, 73, §449).
Exodus 31:14 tn Heb “the one who does.”
Exodus 31:14 tn “any” has been supplied.
Exodus 31:14 tn Literally “her” (a feminine pronoun agreeing with “soul/life,” which is grammatically feminine).
Exodus 31:15 tn This is an adverbial accusative of time, indicating that work may be done for six days out of the week.
Exodus 31:15 tn The form is a Niphal imperfect; it has the nuance of permission in this sentence, for the sentence is simply saying that the six days are work days—that is when work may be done.
Exodus 31:15 tn The expression is שַׁבַּת שַׁבָּתוֹן (shabbat shabbaton), “a Sabbath of entire rest,” or better, “a sabbath of complete desisting” (U. Cassuto, Exodus, 404). The second noun, the modifying genitive, is an abstract noun. The repetition provides the superlative idea that complete rest is the order of the day.
Exodus 31:17 tn The expression again forms an adverbial accusative of time.
Exodus 31:17 sn The word “rest” essentially means “to cease, stop.” So describing God as “resting” on the seventh day does not indicate that he was tired—he simply finished creation and then ceased or stopped. But in this verse is a very bold anthropomorphism in the form of the verb וַיִּנָּפַשׁ (vayyinnafash), a Niphal preterite from the root נָפַשׁ (nafash), the word that is related to “life, soul” or more specifically “breath, throat.” The verb is usually translated here as “he was refreshed,” offering a very human picture. It could also be rendered “he took breath” (S. R. Driver, Exodus, 345). Elsewhere the verb is used of people and animals. The anthropomorphism is clearly intended to teach people to stop and refresh themselves physically, spiritually, and emotionally on this day of rest.
Exodus 31:18 sn The expression “the finger of God” has come up before in the book, in the plagues (Exod 8:19) to express that it was a demonstration of the power and authority of God. So here too the commandments given to Moses on stone tablets came from God. It too is a bold anthropomorphism; to attribute such a material action to Yahweh would have been thought provoking to say the least. But by using “God” and by stating it in an obviously figurative way, balance is maintained. Since no one writes with one finger, the expression simply says that the Law came directly from God.

Matthew 26:47-68

Betrayal and Arrest

⁴⁷While he was still speaking, Judas,^[a] one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. ⁴⁸(Now the betrayer^[b] had given them a sign, saying, “The one I kiss is the man.^[c] Arrest him!”)^[d] ⁴⁹Immediately^[e] he went up to Jesus and said, “Greetings, Rabbi,” and kissed him.^[f] ⁵⁰Jesus^[g] said to him, “Friend, do what you are here to do.” Then they came and took hold^[h] of Jesus and arrested him. ⁵¹But^[i] one of those with Jesus grabbed^[j] his sword, drew it out, and struck the high priest’s slave,^[k] cutting off his ear. ⁵²Then Jesus said to him, “Put your sword back in its place!^[l] For all who take hold of the sword will die by the sword. ⁵³Or do you think that I cannot call on my Father, and that he would send me more than twelve legions^[m] of angels right now? ⁵⁴How then would the scriptures that say it must happen this way be fulfilled?” ⁵⁵At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw?^[n] Day after day I sat teaching in the temple courts, yet^[o] you did not arrest me. ⁵⁶But this has happened so that the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Condemned by the Sanhedrin

⁵⁷Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house^[p] the experts in the law^[q] and the elders had gathered. ⁵⁸But Peter was following him from a distance, all the way to the high priest’s courtyard. After^[r] going in, he sat with the guards^[s] to see the outcome. ⁵⁹The^[t] chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. ⁶⁰But they did not find anything, though many false witnesses came forward. Finally^[u] two came forward ⁶¹and declared, “This man^[v] said, ‘I am able to destroy the temple of God and rebuild it in three days.’” ⁶²So^[w] the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” ⁶³But Jesus was silent. The^[x] high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ,^[y] the Son of God.” ⁶⁴Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand^[z] of the Power^[aa] and coming on the clouds of heaven.”^[ab] ⁶⁵Then the high priest tore his clothes and declared,^[ac] “He has blasphemed! Why do we still need witnesses? Now^[ad] you have heard the blasphemy! ⁶⁶What is your verdict?”^[ae] They^[af] answered, “He is guilty and deserves^[ag] death.” ⁶⁷Then they spat in his face and struck him with their fists. And some slapped him, ⁶⁸saying, “Prophesy for us, you Christ!^[ah] Who hit you?”^[ai]

Footnotes

Matthew 26:47 tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 26:48 tn Grk “the one who betrays him.”
Matthew 26:48 tn Grk “The one I kiss is he.”
Matthew 26:48 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
Matthew 26:49 tn Here καί (kai) has not been translated.
Matthew 26:49 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
Matthew 26:50 tn Here δέ (de) has not been translated.
Matthew 26:50 tn Grk “and put their hands on Jesus.”
Matthew 26:51 tn Grk “And behold one.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 26:51 tn Grk “extending his hand, drew out his sword, and struck.” Because rapid motion is implied in the circumstances, the translation “grabbed” was used.
Matthew 26:51 tn See the note on the word “slave” in 8:9.
Matthew 26:52 tn The translation “put your sword back in its place” for this phrase is given in L&N 85.52.
Matthew 26:53 sn A legion was a Roman army unit of about 6,000 soldiers, so twelve legions would be 72,000.
Matthew 26:55 tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).
Matthew 26:55 tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.
Matthew 26:57 tn Grk “where.”
Matthew 26:57 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
Matthew 26:58 tn Here καί (kai) has not been translated.
Matthew 26:58 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
Matthew 26:59 tn Grk “Now the.” Here δέ (de) has not been translated.
Matthew 26:60 tn Here δέ (de) has not been translated.
Matthew 26:61 tn Grk “This one.”
Matthew 26:62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
Matthew 26:63 tn Here καί (kai) has not been translated.
Matthew 26:63 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
Matthew 26:64 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
Matthew 26:64 sn The expression the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
Matthew 26:64 sn An allusion to Dan 7:13 (see also Matt 24:30).
Matthew 26:65 tn Grk “the high priest tore his clothes, saying.”
Matthew 26:65 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Matthew 26:66 tn Grk “What do you think?”
Matthew 26:66 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
Matthew 26:66 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty—‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
Matthew 26:68 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
Matthew 26:68 tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.

Psalm 32

Psalm 32^[a]

By David; a well-written song.^[b]

32 How blessed^[c] is the one whose rebellious acts are forgiven,^[d]
whose sin is pardoned.^[e]
²How blessed is the one^[f] whose wrongdoing the Lord does not punish,^[g]
in whose spirit there is no deceit.^[h]
³When I refused to confess my sin,^[i]
my whole body wasted away,^[j]
while I groaned in pain all day long.
⁴For day and night you tormented me;^[k]
you tried to destroy me^[l] in the intense heat^[m] of summer.^[n] (Selah)
⁵Then I confessed my sin;
I no longer covered up my wrongdoing.
I said, “I will confess^[o] my rebellious acts to the Lord.”
And then you forgave my sins.^[p] (Selah)
⁶For this reason every one of your faithful followers^[q] should pray to you
while there is a window of opportunity.^[r]
Certainly^[s] when the surging water^[t] rises,
it will not reach them.^[u]
⁷You are my hiding place;
you protect me from distress.
You surround me with shouts of joy from those celebrating deliverance.^[v] (Selah)
⁸I will instruct and teach you^[w] about how you should live.^[x]
I will advise you as I look you in the eye.^[y]
⁹Do not be^[z] like an unintelligent horse or mule,^[aa]
which will not obey you
unless they are controlled by a bridle and bit.^[ab]
¹⁰An evil person suffers much pain,^[ac]
but the Lord’s faithfulness overwhelms the one who trusts in him.^[ad]
¹¹Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright!^[ae]

Footnotes

Psalm 32:1 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
Psalm 32:1 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
Psalm 32:1 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
Psalm 32:1 tn Heb “lifted up.”
Psalm 32:1 tn Heb “covered over.”
Psalm 32:2 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
Psalm 32:2 tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”
Psalm 32:2 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
Psalm 32:3 tn Heb “when I was silent.”
Psalm 32:3 tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.
Psalm 32:4 tn Heb “your hand was heavy upon me.”
Psalm 32:4 tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (l^eshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (l^eshuddi, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.
Psalm 32:4 tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”
Psalm 32:4 sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.
Psalm 32:5 tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”
Psalm 32:5 tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.
Psalm 32:6 tn A “faithful follower” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 12:1; 18:25; 31:23; 37:28; 86:2; 97:10).
Psalm 32:6 tn Heb “at a time of finding.” This may mean, “while there is time to ‘find’ [the Lord]” and seek his forgiveness (cf. NIV). Some emend the text by combining מְצֹא (m^etsoʾ, “finding”) with the following term רַק (raq, “only, surely”) and read either ר[וֹ]מָצ (matsor, “distress”; see Ps 31:22) or ק[וֹ]מָצ (matsoq, “hardship”; see Ps 119:143). In this case, one may translate “in a time of distress/hardship” (cf. NEB, NRSV).
Psalm 32:6 tn The Hebrew term רַק (raq) occasionally has an asseverative force.
Psalm 32:6 sn The surging water is here a metaphor for trouble that endangers one’s life.
Psalm 32:6 tn Heb “him.” The translation uses the plural “them” to agree with the plural “every one of your faithful followers” in the first line of v. 6.
Psalm 32:7 tn Heb “[with] shouts of joy of deliverance you surround me.”
Psalm 32:8 tn The second person pronominal forms in this verse are singular. The psalmist addresses each member of his audience individually (see also the note on the word “eye” in the next line). A less likely option (but one which is commonly understood) is that the Lord addresses the psalmist in vv. 8-9 (cf. NASB “I will instruct you and teach you…I will counsel you with My eye upon you”).
Psalm 32:8 tn Heb “I will instruct you and I will teach you in the way [in] which you should walk.”
Psalm 32:8 tn Heb “I will advise, upon you my eye,” that is, “I will offer advice [with] my eye upon you.” In 2 Chr 20:12 the statement “our eye is upon you” means that the speakers are looking to the Lord for intervention. Here the expression “my eye upon you” may simply mean that the psalmist will teach his pupils directly and personally.
Psalm 32:9 tn The verb form is plural (i.e., “do not all of you be”); the psalmist addresses the whole group.
Psalm 32:9 tn Heb “like a horse, like a mule without understanding.”
Psalm 32:9 tn Heb “with a bridle and bit, its [?] to hold, not to come near to you.” The meaning of the Hebrew noun עֲדִי (ʿadiy) is uncertain. Normally the word refers to “jewelry,” so some suggest the meaning “trappings” here (cf. NASB). Some emend the form to לְחֵיהֶם (l^ekhehem, “their jawbones”) but it is difficult to see how the present Hebrew text, even if defective, could have derived from this proposed original reading. P. C. Craigie (Psalms 1-50 [WBC], 265) takes the form from an Arabic root and translates “whose gallop.” Cf. also NRSV “whose temper must be curbed.”
Psalm 32:10 tn Heb “many [are the] pains of evil [one].” The singular form is representative here; the typical evildoer, representative of the larger group of wicked people, is in view.
Psalm 32:10 tn Heb “but the one who trusts in the Lord, faithfulness surrounds him.”
Psalm 32:11 tn Heb “all [you] 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; 36:10; 64:10; 94:15; 97:11).

Proverbs 8:27-32

²⁷When he established the heavens, I was there;
when he marked out the horizon^[a] over the face of the deep,
²⁸when he established the clouds above,
when he secured the fountains of the deep,^[b]
²⁹when he gave the sea his decree^[c]
that the waters should not pass over his command,^[d]
when he marked out the foundations of the earth,
³⁰then I was^[e] beside him as a master craftsman,^[f]
and I was his delight^[g] day by day,
rejoicing before him at all times,
³¹rejoicing in the habitable part of his earth,^[h]
and delighting^[i] in its people.^[j]
³²“So now, children,^[k] listen to me;

blessed are those who keep my ways.

Footnotes

Proverbs 8:27 sn The infinitive construct בְּחוּקוֹ (b^ekhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line.
Proverbs 8:28 tc The MT has the Qal infinitive בַּעֲזוֹז (baʿazoz), “when [they] grew strong” (cf. NASB “when [they] became fixed”). The LXX, supported by the Syriac, Targum, and Vulgate, implies the Piel infinitive plus pronominal suffix בְּעַזְּזוֹ (b^eʿazz^ezo) “when he made [them] strong.” The proposed reading suggests metathesis (switching positions) of the last two consonants. In addition the parallel to the infinitive beginning the verse supports the pronominal suffix and the meaning of the verb (cf. NIV “when he… fixed securely”; NLT “when he established”).
Proverbs 8:29 tn Heb “when he set his decree on the sea.”
Proverbs 8:29 tn Heb “his mouth.”
Proverbs 8:30 tn This preterite verb provides the concluding statement for the temporal clauses as well as the parallel to v. 27 “I was there.”
Proverbs 8:30 tn Or “I was beside him faithfully,” or “I was beside him, the master craftsman.” The interpretation of this line depends on אָמוֹן (ʾamon) for which there are three main proposals. The majority of translations understand II אָמוֹן to be a craftsman (HALOT 62, s.v.), referring to wisdom (cf. ASV, NASB, NIV [1973], ESV, NRSV, NKJV). C. Z. Rogers has argued that “craftsman” is in apposition to “him,” describing the Lord (C. Z. Rogers, “The Meaning and Significance of the Hebrew Word אָמוֹן in Prov 8, 30” ZAW 109, [1997] 208-21). It is also understood as “nursing child” (cf. NCV, Darby, KJV), assuming it to be אָמוּן (ʾamun) a passive participle of II אָמַן (ʾaman, see HALOT 24, s.v.). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). It may also derive from I אָמַן (ʾaman) meaning “faithful” (see HALOT 63, s.v. I אָמַן, and 62 s.v. I אֵמוּן or אָמוּן) (cf. NIV 2011 “constantly”). R. B. Y. Scott chooses “faithful” (“Wisdom in Creation: The ‘Amon of Proverbs 8:30, ” VT 10 [1960]: 213-23). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24, ” CBQ 41 [1979]: 365-79).
Proverbs 8:30 tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.
Proverbs 8:31 tn The two words are synonymous in general and so could be taken to express a superlative idea—the “whole world” (cf. NIV, NCV). But תֵּבֵל (tevel) also means the inhabited world, and so the construct may be interpreted as a partitive genitive.
Proverbs 8:31 tn Heb “and my delights” [were] with/in.”
Proverbs 8:31 tn Heb “the sons of man.”
Proverbs 8:32 tn Heb “sons.”

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The Ransom Money

The Bronze Laver

Oil and Incense

Willing Artisans

Sabbath Observance

Footnotes

Betrayal and Arrest

Condemned by the Sanhedrin

Footnotes

Psalm 32[a]

By David; a well-written song.[b]

Footnotes

Footnotes

Psalm 32^[a]

By David; a well-written song.^[b]