chevron-left All Reading Plans / M’Cheyne Bible Reading Plan / Family: Judges 21; Acts 25. Secret: Jeremiah 35; Psalms 7–8. (New English Translation)
Print Print Page Options Settings
Previous Prev Day
August 7, 2016 Use the calendar to view readings from this plan.
Next DayNext

M’Cheyne Bible Reading Plan

The classic M'Cheyne plan--read the Old Testament, New Testament, and Psalms or Gospels every day.
Duration: 365 days
New English Translation (NET)
Version
Judges 21

Six Hundred Brides for Six Hundred Brothers

21 The Israelites had taken an oath in Mizpah, saying, “Not one of us will allow his daughter to marry a Benjaminite.” 2 So the people came to Bethel and sat there before God until evening, weeping loudly and uncontrollably.[a] 3 They said, “Why, O Lord God of Israel, has this happened in Israel? An entire[b] tribe has disappeared from Israel today!”

4 The next morning the people got up early and built an altar there. They offered up burnt sacrifices and tokens of peace.[c] 5 The Israelites asked, “Who from all the Israelite tribes has not assembled before the Lord?”They had made a solemn oath that whoever did not assemble before the Lord at Mizpah must certainly be executed.[d] 6 The Israelites regretted what had happened to[e] their brother Benjamin. They said, “Today we cut off an entire[f] tribe from Israel! 7 How can we find wives for those who are left?[g] After all, we took an oath in the Lord’s name not to give them our daughters as wives.” 8 So they asked, “Who from all the Israelite tribes did not assemble before the Lord at Mizpah?” Now it just so happened no one from Jabesh Gilead had come to the gathering.[h] 9 When they took roll call,[i] they noticed[j] none of the inhabitants of Jabesh Gilead were there. 10 So the assembly sent 12,000 capable warriors[k] against Jabesh Gilead.[l] They commanded them, “Go and kill with your swords[m] the inhabitants of Jabesh Gilead, including the women and little children. 11 Do this:[n] Exterminate every male, as well as every woman who has experienced a man’s bed.[o] But spare the lives of any virgins.” So they did as instructed.[p] 12 They found among the inhabitants of Jabesh Gilead 400 young girls who were virgins who had never been intimate with a man in bed.[q] They brought them back to the camp at Shiloh in the land of Canaan.

13 The entire assembly sent messengers to the Benjaminites at the cliff of Rimmon and assured them they would not be harmed.[r] 14 The Benjaminites returned at that time, and the Israelites[s] gave to them the women they had spared from Jabesh Gilead. But there were not enough to go around.[t]

15 The people regretted what had happened to[u] Benjamin because the Lord had weakened[v] the Israelite tribes. 16 The leaders[w] of the assembly said, “How can we find wives for those who are left?[x] After all, the Benjaminite women have been wiped out. 17 The[y] remnant of Benjamin must be preserved. An entire Israelite tribe should not be wiped out.[z] 18 But we can’t allow our daughters to marry them,[aa] for the Israelites took an oath, saying, ‘Whoever gives a woman to a Benjaminite will be destroyed.’[ab] 19 However, there is an annual festival to the Lord in Shiloh, which is north of Bethel (east of the main road that goes up from Bethel to Shechem) and south of Lebonah.” 20 So they commanded the Benjaminites, “Go hide in the vineyards, 21 and keep your eyes open.[ac] When you see[ad] the daughters of Shiloh coming out to dance in the celebration,[ae] jump out from the vineyards. Each one of you, catch yourself a wife from among the daughters of Shiloh and then go home to the land of Benjamin. 22 When their fathers or brothers come and protest to us,[af] we’ll say to them, ‘Do us a favor and let them be,[ag] for we could not get each one a wife through battle.[ah] Don’t worry about breaking your oath![ai] You would only be guilty if you had voluntarily given them wives.’”[aj]

23 The Benjaminites did as instructed.[ak] They abducted 200 of the dancing girls to be their wives.[al] They went home[am] to their own territory,[an] rebuilt their cities, and settled down.[ao] 24 Then the Israelites dispersed from there to their respective tribal and clan territories. Each went from there to his own property.[ap] 25 In those days Israel had no king. Each man did what he considered to be right.[aq]

Footnotes

  1. Judges 21:2 tn Heb “and they lifted up their voice[s] and wept with great weeping.” Both the cognate accusative בְּכִי (bekhi, “weeping”) and the attributive adjective גָדוֹל (gadol, “great”) emphasize their degree of sorrow.
  2. Judges 21:3 tn Heb “one.”
  3. Judges 21:4 tn Or “peace offerings.”
  4. Judges 21:5 tn Heb “A great oath there was concerning the one who did not go up before the Lord at Mizpah, saying, ‘He must surely be put to death.’”
  5. Judges 21:6 tn Or “felt sorry for.”
  6. Judges 21:6 tn Heb “cut off one.”
  7. Judges 21:7 tn Heb “What should we do for them, for the remaining ones, concerning wives?”
  8. Judges 21:8 tn Heb “Look, no one had come to the camp from Jabesh Gilead to the assembly.”
  9. Judges 21:9 tn Or “when the people were mustered.”
  10. Judges 21:9 tn Heb “and look.”
  11. Judges 21:10 tn Heb “men, sons of strength.”
  12. Judges 21:10 tn Heb “there.”
  13. Judges 21:10 tn Heb “the edge of the sword.”
  14. Judges 21:11 tn Heb “And this is the thing that you will do.”
  15. Judges 21:11 tn Heb “a knower of the bed of a male.” The verb יָדָע (yadaʿ) “to know,” “be intimate with,” is used as a euphemism for sexual relations.
  16. Judges 21:11 tc Some Greek witnesses (notably Codex Vaticanus [B]) add the words, “‘But the virgins you should keep alive.’ And they did so.” These additional words, which probably represent the original Hebrew text, can be retroverted: וְאֶת־הַבְּתוּלוֹת תְּחַיּוּ וַיַּעֲשׂוּ כֵן (veʾet habbetulot tekhayyu vayyaʿasu khen). It is likely that a scribe’s eye jumped from the ו (vav) on וְאֶת (veʾet) to the initial vav of v. 11, accidentally leaving out the intervening letters. The present translation is based on this reconstruction.
  17. Judges 21:12 tn Heb “who were not knowers of a man by the bed of a male.” The verb יָדַע (yadaʿ) “to know,” or “to be intimate with,” acts as a euphemism for sexual relations, which is further clarified by reference to a man’s bed.
  18. Judges 21:13 tn Heb “And all the assembly sent and spoke to the sons of Benjamin who were at the cliff of Rimmon and they proclaimed to them peace.”
  19. Judges 21:14 tn Heb “they”; the referent (the Israelites) has been specified in the translation for clarity.
  20. Judges 21:14 tn Heb “but they did not find for them enough.”
  21. Judges 21:15 tn Or “felt sorry for.”
  22. Judges 21:15 tn Heb “had made a gaping hole in.” The narrator uses imagery that compares Israel to a wall that has been breached.
  23. Judges 21:16 tn Or “elders.”
  24. Judges 21:16 tn Heb “What should we do for the remaining ones concerning wives?”
  25. Judges 21:17 tn The Hebrew text has “and they said” at the beginning of the verse. For stylistic reasons the translation treats v. 17 as a continuation of the remarks of the leaders in v. 16.
  26. Judges 21:17 tn Heb “An inheritance for the remnant belonging to Benjamin, and a tribe from Israel will not be wiped away.” The first statement lacks a verb. Some prefer to emend the text to read, “How can an inheritance remain for the remnant of Benjamin?”
  27. Judges 21:18 tn Heb “But we are not able to give to them wives from our daughters.”
  28. Judges 21:18 tn Heb “is cursed.”
  29. Judges 21:21 tn Heb “and look.”
  30. Judges 21:21 tn Heb “and look, when.”
  31. Judges 21:21 tn Heb “in the dances.”
  32. Judges 21:22 tc The (original) LXX and Vulgate read “to you.”
  33. Judges 21:22 tn The words “and let them be” are supplied in the translation for clarification.
  34. Judges 21:22 tn Heb “for we did not take each his wife in battle.”sn Through battle. This probably refers to the battle against Jabesh Gilead, which only produced 400 of the 600 wives needed.
  35. Judges 21:22 tn This sentence is not in the Hebrew text. It is supplied in the translation to clarify the logic of the statement.
  36. Judges 21:22 tc Heb “You did not give to them, now you are guilty.” The MT as it stands makes little sense. It is preferable to emend לֹא (loʾ, “not”) to לוּא (luʾ, “if”). This particle introduces a purely hypothetical condition, “If you had given to them [but you didn’t].” See G. F. Moore, Judges (ICC), 453-54.
  37. Judges 21:23 tn Heb “did so.”
  38. Judges 21:23 tn Heb “And they took wives according to their number from the dancing girls whom they abducted.”
  39. Judges 21:23 tn Heb “went and returned.”
  40. Judges 21:23 tn Heb “inheritance.”
  41. Judges 21:23 tn Heb “and lived in them.”
  42. Judges 21:24 tn Heb “his inheritance.”
  43. Judges 21:25 tn Heb “Each was doing what was right in his [own] eyes.”sn Each man did what he considered to be right. The Book of Judges closes with this note, which summarizes the situation of the Israelite tribes during this period.
Acts 25

Paul Appeals to Caesar

25 Now[a] three days after Festus[b] arrived in the province, he went up to Jerusalem from Caesarea.[c] 2 So the chief priests and the most prominent men[d] of the Jews brought formal charges[e] against Paul to him. 3 Requesting him to do them a favor against Paul,[f] they urged Festus[g] to summon him to Jerusalem, planning an ambush[h] to kill him along the way. 4 Then Festus[i] replied that Paul was being kept at Caesarea,[j] and he himself intended to go there[k] shortly. 5 “So,” he said, “let your leaders[l] go down there[m] with me, and if this man has done anything wrong,[n] they may bring charges[o] against him.”

6 After Festus[p] had stayed[q] not more than eight or ten days among them, he went down to Caesarea,[r] and the next day he sat[s] on the judgment seat[t] and ordered Paul to be brought. 7 When he arrived, the Jews who had come down from Jerusalem stood around him,[u] bringing many serious[v] charges that they were not able to prove.[w] 8 Paul said in his defense,[x] “I have committed no offense[y] against the Jewish law[z] or against the temple or against Caesar.”[aa] 9 But Festus,[ab] wanting to do the Jews a favor, asked Paul, “Are you willing to go up to Jerusalem and be tried[ac] before me there on these charges?”[ad] 10 Paul replied,[ae] “I am standing before Caesar’s[af] judgment seat,[ag] where I should be tried.[ah] I have done nothing wrong[ai] to the Jews, as you also know very well.[aj] 11 If then I am in the wrong[ak] and have done anything that deserves death, I am not trying to escape dying,[al] but if not one of their charges against me is true,[am] no one can hand me over to them.[an] I appeal to Caesar!”[ao] 12 Then, after conferring with his council,[ap] Festus[aq] replied, “You have appealed to Caesar;[ar] to Caesar[as] you will go!”[at]

Festus Asks King Agrippa for Advice

13 After several days had passed, King Agrippa[au] and Bernice arrived at Caesarea[av] to pay their respects[aw] to Festus.[ax] 14 While[ay] they were staying there many days, Festus[az] explained Paul’s case to the king to get his opinion,[ba] saying, “There is a man left here as a prisoner by Felix. 15 When I was in Jerusalem, the chief priests and the elders of the Jews informed[bb] me about him,[bc] asking for a sentence of condemnation[bd] against him. 16 I answered them[be] that it was not the custom of the Romans to hand over anyone[bf] before the accused had met his accusers face-to-face[bg] and had been given[bh] an opportunity to make a defense against the accusation.[bi] 17 So after they came back here with me,[bj] I did not postpone the case,[bk] but the next day I sat[bl] on the judgment seat[bm] and ordered the man to be brought. 18 When his accusers stood up, they did not charge[bn] him with any of the evil deeds I had suspected.[bo] 19 Rather they had several points of disagreement[bp] with him about their own religion[bq] and about a man named Jesus[br] who was dead, whom Paul claimed[bs] to be alive. 20 Because I was at a loss[bt] how I could investigate these matters,[bu] I asked if he were willing to go to Jerusalem and be tried[bv] there on these charges.[bw] 21 But when Paul appealed to be kept in custody for the decision of His Majesty the Emperor,[bx] I ordered him to be kept under guard until I could send him to Caesar.”[by] 22 Agrippa[bz] said to Festus,[ca] “I would also like to hear the man myself.” “Tomorrow,” he replied,[cb] “you will hear him.”

Paul Before King Agrippa and Bernice

23 So the next day Agrippa[cc] and Bernice came with great pomp[cd] and entered the audience hall,[ce] along with the senior military officers[cf] and the prominent men of the city. When Festus[cg] gave the order,[ch] Paul was brought in. 24 Then Festus[ci] said, “King Agrippa,[cj] and all you who are present here with us, you see this man about whom the entire Jewish populace[ck] petitioned[cl] me both in Jerusalem and here,[cm] shouting loudly[cn] that he ought not to live any longer. 25 But I found that he had done nothing that deserved death,[co] and when he appealed[cp] to His Majesty the Emperor,[cq] I decided to send him.[cr] 26 But I have nothing definite[cs] to write to my lord[ct] about him.[cu] Therefore I have brought him before you all, and especially before you, King Agrippa,[cv] so that after this preliminary hearing[cw] I may have something to write. 27 For it seems unreasonable to me to send a prisoner without clearly indicating[cx] the charges against him.”

Footnotes

  1. Acts 25:1 tn BDAG 736-37 s.v. οὖν 2.b states, “οὖν serves to indicate a transition to someth. new…now, then, well…Ac 25:1.”
  2. Acts 25:1 sn See the note on Porcius Festus in 24:27.
  3. Acts 25:1 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1. This was a journey of 65 mi (just over 100 km).
  4. Acts 25:2 tn BDAG 893-94 s.v. πρῶτος 2.a.β has “οἱ πρῶτοι the most prominent men, the leading men w. gen. of the place…or of a group…οἱ πρ. τοῦ λαοῦ…Lk 19:47; cp. Ac 25:2; 28:17.”
  5. Acts 25:2 tn BDAG 326 s.v. ἐμφανίζω 3 has “ἐ. τινὶ κατά τινος bring formal charges against someone…Ac 24:1; 25:2.”sn Note how quickly the Jewish leadership went after Paul: They brought formal charges against him within three days of Festus’ arrival in the province.
  6. Acts 25:3 tn Grk “Requesting a favor against him”; the referent (Paul) has been specified in the translation, the understood direct object of “requesting” has been supplied, and the phrase “to do them” supplied for clarity.
  7. Acts 25:3 tn Grk “him”; the referent (Festus) has been specified in the translation for clarity. The words “they urged him” are in v. 2 in the Greek text.
  8. Acts 25:3 sn Planning an ambush. The Jewish leadership had not forgotten the original plan of several years ago (see 23:16). They did not trust the Roman legal process, but preferred to take matters into their own hands.
  9. Acts 25:4 sn See the note on Porcius Festus in 24:27.
  10. Acts 25:4 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
  11. Acts 25:4 tn The word “there” is not in the Greek text but is implied.
  12. Acts 25:5 tn Grk “let those who are influential among you” (i.e., the powerful).
  13. Acts 25:5 tn The word “there” is not in the Greek text, but is implied.
  14. Acts 25:5 tn Grk “and if there is anything wrong with this man,” but this could be misunderstood in English to mean a moral or physical defect, while the issue in context is the commission of some crime, something legally improper (BDAG 149 s.v. ἄτοπος 2).
  15. Acts 25:5 tn BDAG 533 s.v. κατηγορέω 1 states, “nearly always as legal t.t.: bring charges in court.” L&N 33.427 states for κατηγορέω, “to bring serious charges or accusations against someone, with the possible connotation of a legal or court context—‘to accuse, to bring charges.”
  16. Acts 25:6 tn Grk “he”; the referent (Festus) has been specified in the translation for clarity.
  17. Acts 25:6 tn Grk “Having stayed.” The participle διατρίψας (diatripsas) has been taken temporally.
  18. Acts 25:6 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
  19. Acts 25:6 tn Grk “sitting down…he ordered.” The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  20. Acts 25:6 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bēma was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
  21. Acts 25:7 tn BDAG 801 s.v. περιίστημι 1.a has “περιέστησαν αὐτὸν οἱ ᾿Ιουδαῖοι the Judeans stood around him 25:7.”
  22. Acts 25:7 tn Grk “many and serious.” The term βαρύς (barus) refers to weighty or serious charges (BDAG 167 s.v. 1).
  23. Acts 25:7 tn The term ἀποδείκνυμι (apodeiknumi) in a legal context refers to legal proof (4 Macc 1:8; BDAG 108 s.v. 3).
  24. Acts 25:8 tn Grk “Paul saying in his defense”; the participle ἀπολογουμένου (apologoumenou) could be taken temporally (“when Paul said…”), but due to the length and complexity of the Greek sentence, the participle was translated as a finite verb and a new sentence begun here in the translation. BDAG 116-17 s.v. ἀπολογέομαι has “W. ὅτι foll. τοῦ Παύλου ἀπολογουμένου, ὅτι when Paul said in his defense (direct quot. foll.) Ac 25:8.”
  25. Acts 25:8 tn Grk “I have sinned…in nothing.”
  26. Acts 25:8 tn Grk “against the law of the Jews.” Here τῶν ᾿Ιουδαίων has been translated as an attributive genitive.sn The Jewish law refers to the law of Moses.
  27. Acts 25:8 tn Or “against the emperor” (“Caesar” is a title for the Roman emperor).sn Paul’s threefold claim to be innocent with respect to the law…the temple and Caesar argues that he has not disturbed the peace at any level. This was the standard charge made against early Christians (Luke 23:2; Acts 17:6-7). The charges here are emphatically denied, with the Greek conjunction oute repeated before each charge.
  28. Acts 25:9 sn See the note on Porcius Festus in 24:27.
  29. Acts 25:9 tn Or “stand trial.”
  30. Acts 25:9 tn Grk “concerning these things.”
  31. Acts 25:10 tn Grk “said.”
  32. Acts 25:10 tn Or “before the emperor’s” (“Caesar” is a title for the Roman emperor).
  33. Acts 25:10 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here. Here of course Paul’s reference to “Caesar’s judgment seat” is a form of metonymy; since Festus is Caesar’s representative, Festus’ judgment seat represents Caesar’s own.sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
  34. Acts 25:10 tn That is, tried by an imperial representative and subject to Roman law.
  35. Acts 25:10 sn “I have done nothing wrong.” Here is yet another declaration of total innocence on Paul’s part.
  36. Acts 25:10 tn BDAG 506 s.v. καλῶς 7 states, “comp. κάλλιον (for the superl., as Galen, Protr. 8 p. 24, 19J.=p. 10, 31 Kaibel; s. B-D-F §244, 2) ὡς καί σὺ κ. ἐπιγινώσκεις as also you know very well Ac 25:10.”
  37. Acts 25:11 tn BDAG 20 s.v. ἀδικέω 1.b has “intr. be in the wrong (Ex 2:13) εἰ ἀδικῶ Ac 25:11.”
  38. Acts 25:11 tn BDAG 764 s.v. παραιτέομαι 2.b.β, “οὐ παραιτοῦμαι τὸ ἀποθανεῖν I am not trying to escape death Ac 25:11 (cf. Jos., Vi. 141).” To avoid redundancy in the translation, the English gerund “dying” is used to translate the Greek infinitive ἀποθανεῖν (apothanein).
  39. Acts 25:11 tn Or “but if there is nothing to their charges against me.” Both “if” clauses in this verse are first class conditions. Paul stated the options without prejudice, assuming in turn the reality of each for the sake of the argument.
  40. Acts 25:11 sn That is, no one can hand me over to them lawfully. Paul was aware of the dangers of a return to Jerusalem.
  41. Acts 25:11 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).sn The appeal to Caesar was known as the provocatio ad Caesarem. It was a Roman citizen’s right to ask for a direct judgment by the emperor (Pliny the Younger, Letters 10.96). It was one of the oldest rights of Roman citizens.
  42. Acts 25:12 tn That is, with his advisers.
  43. Acts 25:12 sn See the note on Porcius Festus in 24:27.
  44. Acts 25:12 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  45. Acts 25:12 tn Or “to the emperor.”
  46. Acts 25:12 sn “To Caesar you will go!” In all probability Festus was pleased to send Paul on to Rome and get this political problem out of his court.
  47. Acts 25:13 sn King Agrippa was Herod Agrippa II (a.d. 27-92/93), son of Herod Agrippa I (see Acts 12:1). He ruled over parts of Palestine from a.d. 53 until his death. His sister Bernice was widowed when her second husband, Herod King of Chalcis, died in a.d. 48. From then she lived with her brother. In an attempt to quiet rumors of an incestuous relationship between them, she resolved to marry Polemo of Cilicia, but she soon left him and returned to Herod Agrippa II. Their incestuous relationship became the gossip of Rome according to Josephus (Ant. 20.7.3 [20.145-147]). The visit of Agrippa and Bernice gave Festus the opportunity to get some internal Jewish advice. Herod Agrippa II was a trusted adviser because he was known to be very loyal to Rome (Josephus, J. W. 2.16.4 [2.345-401]).
  48. Acts 25:13 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
  49. Acts 25:13 tn BDAG 144 s.v. ἀσπάζομαι 1.b states, “Of official visits pay one’s respects to…Ac 25:13.”
  50. Acts 25:13 sn See the note on Porcius Festus in 24:27.
  51. Acts 25:14 tn BDAG 1105-6 s.v. ὡς 8.b states, “w. pres. or impf. while, when, as long as…Ac 1:10; 7:23; 9:23; 10:17; 13:25; 19:9; 21:27; 25:14.”
  52. Acts 25:14 sn See the note on Porcius Festus in 24:27.
  53. Acts 25:14 tn Grk “Festus laid Paul’s case before the king for consideration.” BDAG 74 s.v. ἀνατίθημι 2 states, “otherw. only mid. to lay someth. before someone for consideration, communicate, refer, declare w. connotation of request for a person’s opinion…Ac 25:14.”
  54. Acts 25:15 tn BDAG 326 s.v. ἐμφανίζω 3 has “to convey a formal report about a judicial matter, present evidence, bring charges…ἐ. περί τινος concerning someone 25:15.”
  55. Acts 25:15 tn Grk “about whom.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“him”) and a new sentence started in the translation at the beginning of v. 15 (where the phrase περὶ οὗ [peri hou] occurs in the Greek text).
  56. Acts 25:15 tn BDAG 516 s.v. καταδίκη states, “condemnation, sentence of condemnation, conviction, guilty verdict…αἰτεῖσθαι κατά τινος κ. ask for a conviction of someone Ac 25:15.”
  57. Acts 25:16 tn Grk “to whom I answered.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) has been replaced with a personal pronoun (“them”) and a new sentence started in the translation at the beginning of v. 16.sn “I answered them.” In the answer that follows, Festus is portrayed in a more positive light, being sensitive to justice and Roman law.
  58. Acts 25:16 tn Grk “any man.” This is a generic use of ἄνθρωπος (anthrōpos).
  59. Acts 25:16 tn Or “has met his accusers in person.”
  60. Acts 25:16 tn Grk “and receives.”
  61. Acts 25:16 tn Or “indictment” (a legal technical term). BDAG 273-74 s.v. ἔγκλημα 1 states, “legal t.t.…ἀπολογία περὶ τοῦ ἐ. defense against the accusation Ac 25:16.” L&N 56.6 defines ἔγκλημα (enklēma) as “(a technical, legal term) a formal indictment or accusation brought against someone—‘indictment, accusation, case.’…‘and might receive an opportunity for a defense against the indictment’ Ac 25:16.”
  62. Acts 25:17 tn BDAG 969-70 s.v. συνέρχομαι 2 states, “συνελθόντων ἐνθάδε prob. means (because of συνκαταβάντες 25:5) they came back here with (me) 25:17.”
  63. Acts 25:17 tn BDAG 59 s.v. ἀναβολή states, “‘delay’…legal t.t. postponement…ἀ. μηδεμίαν ποιησάμενος I did not postpone the matter Ac 25:17.” “Case” has been supplied instead of “matter” since it is more specific to the context. The participle ποιησάμενος (poiēsamenos) has been translated as a finite verb due to requirements of contemporary English style.
  64. Acts 25:17 tn Grk “sitting…I ordered.” The participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  65. Acts 25:17 tn Although BDAG 175 s.v. βῆμα 3 gives the meaning “tribunal” for this verse, and a number of modern translations use similar terms (“court,” NIV; “tribunal,” NRSV), since the bema was a standard feature in Greco-Roman cities of the time, there is no need for an alternative translation here.sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.
  66. Acts 25:18 tn Grk “they brought no charge of any of the evil deeds.” BDAG 31 s.v. αἰτία 3.b has “αἰτίαν φέρειν…bring an accusation Ac 25:18.” Since κατήγοροι (katēgoroi, “accusers”) in the previous clause is somewhat redundant with this, “charge” was used instead.
  67. Acts 25:18 tn Or “I was expecting.”
  68. Acts 25:19 tn Grk “several controversial issues.” BDAG 428 s.v. ζήτημα states, “in our lit. only in Ac, w. the mng. it still has in Mod. Gk. (controversial) question, issue, argument…Ac 15:2; 26:3. ζ. περί τινος questions about someth.…18:15; 25:19.”
  69. Acts 25:19 tn On this term see BDAG 216 s.v. δεισιδαιμονία 2. It is a broad term for religion.sn About their own religion. Festus made it clear that in his view as a neutral figure (and as one Luke had noted was disposed to help the Jews), he saw no guilt in Paul. The issue was a simple religious dispute.
  70. Acts 25:19 tn Grk “a certain Jesus.”
  71. Acts 25:19 tn Or “asserted.”
  72. Acts 25:20 tn Or “Because I was undecided.” Grk “Being at a loss.” The participle ἀπορούμενος (aporoumenos) has been translated as a causal adverbial participle.
  73. Acts 25:20 tn L&N 27.34 states, “ἀπορούμενος δὲ ἐγὼ τὴν περὶ τούτων ζήτησιν ‘I was undecided about how I could get information on these matters’ Ac 25:20. The clause ‘about how I could get information on these matters’ may also be rendered as ‘about how I should try to find out about these matters’ or ‘about how I could learn about these matters.’”
  74. Acts 25:20 tn Or “stand trial.”
  75. Acts 25:20 tn Grk “on these things.”
  76. Acts 25:21 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).” It was a translation into Greek of the Latin “Augustus.”
  77. Acts 25:21 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
  78. Acts 25:22 sn See the note on King Agrippa in 25:13.
  79. Acts 25:22 sn See the note on Porcius Festus in 24:27.
  80. Acts 25:22 tn Grk “said.”
  81. Acts 25:23 sn See the note on King Agrippa in 25:13.
  82. Acts 25:23 tn Or “great pageantry” (BDAG 1049 s.v. φαντασία; the term is a NT hapax legomenon).sn Agrippa and Bernice came with great pomp. The “royals” were getting their look at Paul. Everyone who was anyone would have been there.
  83. Acts 25:23 tn Or “auditorium.” “Auditorium” may suggest to the modern English reader a theater where performances are held. Here it is the large hall where a king or governor would hold audiences.
  84. Acts 25:23 tn Grk “the chiliarchs” (officers in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militare, the military tribune who commanded a cohort of 600 men.
  85. Acts 25:23 sn See the note on Porcius Festus in 24:27.
  86. Acts 25:23 tn Grk “and Festus ordering, Paul was brought in.” Because of the length and complexity of the Greek sentence, a new sentence was begun in the translation, and καί (kai) has not been translated. The participle κελεύσαντος (keleusantos) has been taken temporally.
  87. Acts 25:24 sn See the note on Porcius Festus in 24:27.
  88. Acts 25:24 sn See the note on King Agrippa in 25:13.
  89. Acts 25:24 tn Probably best understood as rhetorical hyperbole. BDAG 825 s.v. πλῆθος 2.b.γ states, “people, populace, population…τὸ πλῆθος the populace…ἅπαν τὸ πλ. τῶν ᾿Ιουδαίων Ac 25:24.” However, the actions of the leadership are seen by Luke as representing the actions of the entire nation, so the remark is not inaccurate.
  90. Acts 25:24 tn Or “appealed to” (BDAG 341 s.v. ἐντυγχάνω 1.a).
  91. Acts 25:24 sn Here means “here in Caesarea.”
  92. Acts 25:24 tn Or “screaming.”
  93. Acts 25:25 sn He had done nothing that deserved death. Festus’ opinion of Paul’s guilt is like Pilate’s of Jesus (Luke 23:4, 14, 22).
  94. Acts 25:25 tn The participle ἐπικαλεσαμένου (epikalesamenou) has been taken temporally. It could also be translated as causal: “and because he appealed…”
  95. Acts 25:25 tn A designation of the Roman emperor (in this case, Nero). BDAG 917 s.v. σεβαστός states, “ὁ Σεβαστός His Majesty the Emperor Ac 25:21, 25 (of Nero).”
  96. Acts 25:25 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
  97. Acts 25:26 sn There is irony here. How can Festus write anything definite about Paul, if he is guilty of nothing.
  98. Acts 25:26 sn To my lord means “to His Majesty the Emperor.”
  99. Acts 25:26 tn Grk “about whom I have nothing definite…” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was replaced with a personal pronoun (“him”) and a new sentence begun in the translation at the beginning of v. 26.
  100. Acts 25:26 sn See the note on King Agrippa in 25:13.
  101. Acts 25:26 tn Or “investigation.” BDAG 66 s.v. ἀνάκρισις has “a judicial hearing, investigation, hearing, esp. preliminary hearing…τῆς ἀ. γενομένης Ac 25:26.” This is technical legal language.
  102. Acts 25:27 tn L&N 33.153 s.v. σημαίνω, “to cause something to be both specific and clear—‘to indicate clearly, to make clear’…‘for it seems unreasonable to me to send a prisoner without clearly indicating the charges against him’ Ac 25:27.”sn Without clearly indicating the charges against him. Again the point is made by Festus himself that there is difficulty even in articulating a charge against Paul.
Jeremiah 35

Judah’s Unfaithfulness Contrasted with the Rechabites’ Faithfulness

35 The Lord spoke to Jeremiah when Jehoiakim[a] son of Josiah was ruling over Judah:[b] 2 “Go to the Rechabite community.[c] Invite them to come into one of the side rooms[d] of the Lord’s temple and offer them some wine to drink.” 3 So I went and got Jaazaniah son of Jeremiah the grandson of Habazziniah, his brothers, all his sons, and all the rest of the Rechabite community. 4 I took them to the Lord’s temple. I took them into the room where the disciples of the prophet Hanan son of Igdaliah stayed.[e] That room was next to the one where the temple officers stayed and above the room where Maaseiah son of Shallum, one of the doorkeepers[f] of the temple, stayed. 5 Then I set cups and pitchers full of wine in front of the members of the Rechabite community and said to them, “Have some wine.”[g] 6 But they answered, “We do not drink wine because our ancestor Jonadab son of Rechab commanded us not to. He told us, ‘You and your children must never drink wine. 7 Do not build houses. Do not plant crops. Do not plant a vineyard or own one.[h] Live in tents all your lives. If you do these things you will[i] live a long time in the land that you wander about on.’[j] 8 We and our wives and our sons and daughters have obeyed everything our ancestor Jonadab son of Rechab commanded us. We have never drunk wine.[k] 9 We have not built any houses to live in. We do not own any vineyards, fields, or crops. 10 We have lived in tents. We have obeyed our ancestor Jonadab and done exactly as he commanded us.[l] 11 But when King Nebuchadnezzar of Babylon invaded the land we said, ‘Let’s get up and go to Jerusalem to get away from the Babylonian[m] and Aramean armies.’ That is why we are staying here in Jerusalem.”

12 Then the Lord’s message came to Jeremiah. 13 The Lord of Heaven’s Armies, the God of Israel,[n] told him, “Go and speak to the people of Judah and the citizens of Jerusalem. Tell them,[o] ‘I, the Lord, say:[p] “You must learn a lesson from this[q] about obeying what I say.[r] 14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out.[s] To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I[t] have spoken to you over and over again,[u] but you have not obeyed me. 15 I sent all my servants the prophets to warn you over and over again. They said, ‘Every one of you, stop doing the evil things you have been doing and do what is right.[v] Do not pay allegiance to other gods[w] and worship them. Then you can continue to live in this land that I gave to you and your ancestors.’ But you did not pay any attention or listen to me. 16 Yes,[x] the descendants of Jonadab son of Rechab have carried out the orders that their ancestor gave them. But you people[y] have not obeyed me! 17 So I, the Lord God of Heaven’s Armies, the God of Israel, say:[z] ‘I will soon bring on Judah and all the citizens of Jerusalem all the disaster that I threatened to bring on them. I will do this because I spoke to them but they did not listen. I called out to them but they did not answer.’”’”

18 Then Jeremiah spoke to the Rechabite community, “The Lord of Heaven’s Armies, the God of Israel[aa] says, ‘You have obeyed the orders of your ancestor Jonadab. You have followed all his instructions. You have done exactly as he commanded you.’ 19 So the Lord of Heaven’s Armies, the God of Israel, says, ‘Jonadab son of Rechab will never lack a male descendant to serve me.’”[ab]

Footnotes

  1. Jeremiah 35:1 sn The introductory statement here shows that this incident is earlier than those in Jer 32-34, which all take place in the reign of Zedekiah. Jehoiakim ruled from 609/8 b.c. until 598/97 b.c., and his brother Zedekiah followed him after a brief reign of three months by Jehoiakim’s son, who was captured by Nebuchadnezzar and taken to Babylon. Zedekiah ruled from 598/7 b.c. until the kingdom fell in 587/86. This chapter, out of chronological order, provides an illustration to emphasize the contrast between covenant infidelity (Jer 34; 35:12-17) and fidelity. The Rechabites' faithfulness to the commands of their progenitor showed the obedience that God as the Father of Israel expected from his children. This is thus another one of those symbolic acts in Jeremiah that have significance for the message of the book (compare Jer 13, 19). This incident likely took place during the time that people living in the countryside like the Rechabites were forced to take shelter in the fortified cities because of the raiding parties that Nebuchadnezzar had sent against Jehoiakim after he had rebelled against him in 603 b.c. (compare v. 11 and Jer 4:5 with 2 Kgs 24:1-2).
  2. Jeremiah 35:1 tn Heb “The word that came to Jeremiah from the Lord in the days of Jehoiakim son of Josiah king of Judah, saying.”
  3. Jeremiah 35:2 tn Heb “the house of the Rechabites.” “House” is used here in terms of “household” or “family” (cf. BDB 109 s.v. בַּיִת 5.a, b).sn Nothing is known about the Rechabite community other than what is said about them in this chapter. From vv. 7-8 it appears that they were a nomadic tribe that had resisted settling down and taking up farming. They had also agreed to abstain from drinking wine. Most scholars agree in equating the Jonadab son of Rechab mentioned as the leader who had instituted these strictures with the Jonadab who assisted Jehu in his religious purge of Baalism following the reign of Ahab (2 Kgs 10:15, 23-24). If this is the case, the Rechabites followed these same rules for almost 250 years, because Jehu’s purge of Baalism and the beginning of his reign was in 841 b.c., and the incident here took place some time after Jehoiakim’s rebellion in 603 b.c. (see the study note on v. 1).
  4. Jeremiah 35:2 sn This refers to one of the rooms built on the outside of the temple that were used as living quarters for the priests and for storage rooms (cf. Neh 13:4-5; 1 Kgs 6:5; 1 Chr 28:12; 2 Chr 31:11 and compare Ezek 41:1-14).
  5. Jeremiah 35:4 tn Heb “the sons of Hanan son of Igdaliah, the man of God.” The reference to “sons” and to “man of God” fits the usage of these terms elsewhere to refer to prophets and their disciples (see BDB 43-44 s.v. אֱלֹהִים 3(b) and compare usage in 2 Kgs 4:40 for the former and BDB 121 s.v. בֵּן 7.a and compare the usage in 2 Kgs 4:38 for the latter).
  6. Jeremiah 35:4 sn According to Jer 52:24 and 2 Kgs 25:18, there were three officers who carried out this duty. It was their duty to guard the entrance of the temple to keep people out that did not belong there, such as those who were foreigners or ritually unclean (see 2 Kgs 12:9 and compare Ps 118:19-20).
  7. Jeremiah 35:5 tn Heb “Drink wine.”
  8. Jeremiah 35:7 tn Heb “Don’t plant a vineyard, and it shall not be to you [= and you shall/must not have one].”
  9. Jeremiah 35:7 tn Heb “Don’t…and don’t…but live…in order that you might….”
  10. Jeremiah 35:7 sn Heb “where you are sojourning.” The terms “sojourn” and “sojourner” referred to a person who resided in a country not his own, without the rights and privileges of citizenship as a member of a nation, state, or principality. In the ancient Near East such people were dependent on the laws of hospitality, rather than the laws of state, for protection and provision of legal rights. Perhaps the best illustration of this is Abraham, who “sojourned” among the Philistines and the Hittites in Canaan and was dependent upon them for grazing and water rights and for a place to bury his wife (cf. Gen 20-24). What is described here is the typical lifestyle of a nomadic tribe.
  11. Jeremiah 35:8 tn Heb “We have not drunk wine all our days.” Actually, vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (levilti) that explain the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.
  12. Jeremiah 35:10 tn Heb “We have obeyed and done according to all that our ancestor Jonadab commanded us.”
  13. Jeremiah 35:11 tn Heb “Chaldean.” For explanation see the study note on 21:4.
  14. Jeremiah 35:13 tn Heb “Yahweh of Armies, the God of Israel.” For this title see 7:3 and the study note on 2:19.
  15. Jeremiah 35:13 tn Heb “35:12 And the word of the Lord came to Jeremiah, saying, ‘Thus says Yahweh of Armies, the God of Israel, “Go and say…‘Will you not learn…’”’” The use of the indirect introduction has been chosen here, as in 34:1-2, to try to cut down on the confusion created by embedding quotations within quotations.
  16. Jeremiah 35:13 tn Heb “Oracle of the Lord.”
  17. Jeremiah 35:13 tn The words “from this” are not in the text but are implicit from the context. They have been supplied in the translation for the sake of clarity.
  18. Jeremiah 35:13 tn Heb “Will you not learn a lesson…?” The rhetorical question here has the force, made explicit in the translation, of an imperative.
  19. Jeremiah 35:14 tn Heb “The words of Jonadab son of Rechab, that he commanded his descendants not to drink wine, have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.
  20. Jeremiah 35:14 tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible, to render this in English other than as “But I.”
  21. Jeremiah 35:14 tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.
  22. Jeremiah 35:15 tn Heb “Turn, each of you, from his [= your] wicked way and make good your deeds.” Cf. 18:11, where the same idiom occurs with the added term of “make good your ways.”
  23. Jeremiah 35:15 tn Heb “Don’t go after/follow other gods.” See the translator’s note on 2:5 for an explanation of the idiom and see 11:10; 13:10; 25:6 for the same idiom.
  24. Jeremiah 35:16 tn This is an attempt to represent the particle כִּי (ki), which is probably not really intensive here (cf. BDB 472 s.v. כִּי 1.e) but is one of those causal uses of כִּי that BDB discusses on 473-74 s.v. כִּי 3.c, where the cause is really the failure of the people of Judah and Jerusalem to listen/obey. That is, the causal particle is at the beginning of the sentence so as not to interrupt the contrast drawn.
  25. Jeremiah 35:16 tn Heb “this people.” However, the speech is addressed to the people of Judah and the citizens of Jerusalem, so the second person is retained in English. In addition to the stylistic difference that Hebrew exhibits in the rapid shifts between persons (second to third and third to second, which have repeatedly been noted and documented from GKC 462 §144.p), there may be a subtle rhetorical reason for the shift here. The shift from direct address to indirect address that characterizes this verse and the next may reflect the Lord’s rejection of the people he is addressing. A similar shift takes place in Wisdom’s address to the simpleminded, fools, and mockers in Prov 1:28-32 after the direct address of 1:22-27.
  26. Jeremiah 35:17 tn Heb “Therefore, thus says the Lord, the God of Armies, the God of Israel.” For the title see 7:13 and the study note on 2:19. The first person address is again used in the translation because this whole section is a speech from the Lord (see vv. 12-13).
  27. Jeremiah 35:18 tn Heb “Yahweh of Armies, the God of Israel.” For this title, which occurs again in the following verse, see the notes on 7:3 and the study note on 2:19.
  28. Jeremiah 35:19 tn Heb “There shall not be cut to Jonadab son of Rechab a man standing before me all the days.” For the first part of this idiom see 33:17-18, where it is applied to David always having a descendant to occupy the throne and the Levites always having priests to offer up sacrifices. For the latter part of the idiom, “to stand before,” referring to service, see BDB 764 s.v. עָמַד 1.e and compare the usage in 1 Kgs 1:2; 2 Kgs 3:14; Jer 15:19; Deut 10:8. As comparison with those passages will show, it refers to attending on or serving a superior, a king, or the Lord. It is used of both prophets (e.g., 1 Kgs 17:1) and priests (e.g., Deut 10:8) serving the Lord. Its most common use is to refer to priestly service. The nature of the service is not further defined in this case, though several of the commentaries point out a Mishnaic tradition that the Rechabites later were given the function of bringing wood for the altar.
Psalm 7-8

Psalm 7[a]

A musical composition[b] by David, which he sang to the Lord concerning[c] a Benjaminite named Cush.[d]

7 O Lord my God, in you I have taken shelter.[e]
Deliver me from all who chase me. Rescue me!
2 Otherwise they will rip[f] me[g] to shreds like a lion;
they will tear me to bits and no one will be able to rescue me.[h]
3 O Lord my God, if I have done what they say,[i]
or am guilty of unjust actions,[j]
4 or have wronged my ally,[k]
or helped his lawless enemy,[l]
5 may an enemy relentlessly chase[m] me[n] and catch me;[o]
may he trample me to death[p]
and leave me lying dishonored in the dust.[q] (Selah)
6 Stand up angrily,[r] Lord.
Rise up with raging fury against my enemies.[s]
Wake up for my sake, and execute the judgment you have decreed for them.[t]
7 The countries are assembled all around you;[u]
take once more your rightful place over them.[v]
8 The Lord judges the nations.[w]
Vindicate me, Lord, because I am innocent,[x]
because I am blameless,[y] O Exalted One.[z]
9 May the evil deeds of the wicked[aa] come to an end.[ab]
But make the innocent[ac] secure,[ad]
O righteous God,
you who examine[ae] inner thoughts and motives.[af]
10 The Exalted God is my shield,[ag]
the one who delivers the morally upright.[ah]
11 God is a just judge;
he is angry throughout the day.[ai]
12 If a person[aj] does not repent, God will wield his sword.[ak]
He has prepared to shoot his bow.[al]
13 He has prepared deadly weapons to use against him;[am]
he gets ready to shoot flaming arrows.[an]
14 See the one who is pregnant with wickedness,
who conceives destructive plans,
and gives birth to harmful lies—
15 he digs a pit[ao]
and then falls into the hole he has made.[ap]
16 He becomes the victim of his own destructive plans[aq]—
and the violence he intended for others falls on his own head.[ar]
17 I will thank the Lord for[as] his justice;
I will sing praises to the Lord Most High![at]

Psalm 8[au]

For the music director, according to the gittith style;[av] a psalm of David.

8 O Lord, our Lord,[aw]
how magnificent[ax] is your reputation[ay] throughout the earth!
You reveal your majesty in the heavens above.[az]
2 From the mouths of children and nursing babies
you have ordained praise on account of your adversaries,[ba]
so that you might put an end to the vindictive enemy.[bb]
3 When I look up at the heavens, which your fingers made,
and see the moon and the stars, which you set in place,[bc]
4 Of what importance is the human race,[bd] that you should notice[be] them?
Of what importance is mankind,[bf] that you should pay attention to them?[bg]
5 You made them[bh] a little less than[bi] the heavenly beings.[bj]
You crowned mankind[bk] with honor and majesty.[bl]
6 you appoint them to rule over your creation;[bm]
you have placed[bn] everything under their authority,[bo]
7 including all the sheep and cattle,
as well as the wild animals,[bp]
8 the birds in the sky, the fish in the sea,
and everything that moves through the currents[bq] of the seas.
9 O Lord, our Lord,[br]
how magnificent[bs] is your reputation[bt] throughout the earth![bu]

Footnotes

  1. Psalm 7:1 sn Psalm 7. The psalmist asks the Lord to intervene and deliver him from his enemies. He protests his innocence and declares his confidence in God’s justice.
  2. Psalm 7:1 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural.
  3. Psalm 7:1 tn Or “on account of.”
  4. Psalm 7:1 sn Apparently this individual named Cush was one of David’s enemies.
  5. Psalm 7:1 tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.
  6. Psalm 7:2 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9.
  7. Psalm 7:2 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
  8. Psalm 7:2 tn Heb “tearing and there is no one rescuing.” The verbal form translated “tearing” is a singular active participle.
  9. Psalm 7:3 tn Heb “if I have done this.”
  10. Psalm 7:3 tn Heb “if there is injustice in my hands.” The “hands” figuratively suggest deeds or actions.
  11. Psalm 7:4 tn Heb “if I have repaid the one at peace with me evil.” The form שׁוֹלְמִי (sholemi, “the one at peace with me”) probably refers to a close friend or ally, i.e., one with whom the psalmist has made a formal agreement. See BDB 1023 s.v. שָׁלוֹם 4.a.
  12. Psalm 7:4 tn Heb “or rescued my enemy in vain.” The preterite with vav (ו) consecutive (the verb form is pseudo-cohortative; see IBHS 576-77 §34.5.3) carries on the hypothetical nuance of the perfect in the preceding line. Some regard the statement as a parenthetical assertion that the psalmist is kind to his enemies. Others define חָלַץ (khalats) as “despoil” (cf. NASB, NRSV “plundered”; NIV “robbed”), an otherwise unattested nuance for this verb. Still others emend the verb to לָחַץ (lakhats, “oppress”). Most construe the adverb רֵיקָם (reqam, “emptily, vainly”) with “my enemy,” i.e., the one who is my enemy in vain.” The present translation (1) assumes an emendation of צוֹרְרִי (tsoreri, “my enemy”) to צוֹרְרוֹ (tsorero, “his [i.e., the psalmist’s ally’s] enemy”) following J. Tigay, “Psalm 7:5 and Ancient Near Eastern Treaties,” JBL 89 (1970): 178-86, (2) understands the final mem (ם) on רֵיקָם as enclitic, and (3) takes רִיק (riq) as an adjective modifying “his enemy.” (For other examples of a suffixed noun followed by an attributive adjective without the article, see Pss 18:17 (“my strong enemy”), 99:3 (“your great and awesome name”) and 143:10 (“your good spirit”). The adjective רִיק occurs with the sense “lawless” in Judg 9:4; 11:3; 2 Chr 13:7. In this case the psalmist affirms that he has not wronged his ally, nor has he given aid to his ally’s enemies. Ancient Near Eastern treaties typically included such clauses, with one or both parties agreeing not to lend aid to the treaty partner’s enemies.
  13. Psalm 7:5 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.
  14. Psalm 7:5 tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.
  15. Psalm 7:5 tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.
  16. Psalm 7:5 tn Heb “and may he trample down to the earth my life.”
  17. Psalm 7:5 tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khevodi, “my honor”) to כְבֵדִי (khevedi, “my liver” as the seat of life), but the term כְבוֹדִי (khevodi) is to be retained since it probably refers to the psalmist’s dignity or honor.
  18. Psalm 7:6 tn Heb “in your anger.”
  19. Psalm 7:6 tn Heb “Lift yourself up in the angry outbursts of my enemies.” Many understand the preposition prefixed to עַבְרוֹת (ʿavrot, “angry outbursts”) as adversative, “against,” and the following genitive “enemies” as subjective. In this case one could translate, “rise up against my furious enemies” (cf. NIV, NRSV). The present translation, however, takes the preposition as indicating manner (cf. “in your anger” in the previous line) and understands the plural form of the noun as indicating an abstract quality (“fury”) or excessive degree (“raging fury”). Cf. Job 21:30.
  20. Psalm 7:6 tc Heb “Wake up to me [with the] judgment [which] you have commanded.” The LXX understands אֵלִי (ʾeliy, “my God”) instead of אֵלַי (ʾelay, “to me”; the LXX reading is followed by NEB, NIV, NRSV.) If the reading of the MT is retained, the preposition probably has the sense of “on account of, for the sake of.” The noun מִשְׁפָּט (mishpat, “judgment”) is probably an adverbial accusative, modifying the initial imperative, “wake up.” In this case צִוִּיתָ (tsivvita, “[which] you have commanded”) is an asyndetic relative clause. Some take the perfect as precative. In this case one could translate the final line, “Wake up for my sake! Decree judgment!” (cf. NIV). However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.
  21. Psalm 7:7 tn Heb “and the assembly of the peoples surrounds you.” Some understand the prefixed verbal form as a jussive, “may the assembly of the peoples surround you.”
  22. Psalm 7:7 tn Heb “over it (the feminine suffix refers back to the feminine noun “assembly” in the preceding line) on high return.” Some emend שׁוּבָה (shuvah, “return”) to שֵׁבָה (shevah, “sit [in judgment]”) because they find the implication of “return” problematic. But the psalmist does not mean to imply that God has abandoned his royal throne and needs to regain it. Rather he simply urges God, as sovereign king of the world, to once more occupy his royal seat of judgment and execute judgment, as the OT pictures God doing periodically.
  23. Psalm 7:8 sn The Lord judges the nations. In hyperbolic fashion the psalmist pictures the nations assembled around the divine throne (v. 7a). He urges God to take his rightful place on the throne (v. 7b) and then pictures him making judicial decisions that vindicate the innocent (see vv. 8-16).
  24. Psalm 7:8 tn Heb “judge me, O Lord, according to my innocence.”
  25. Psalm 7:8 tn Heb “according to my blamelessness.” The imperative verb translated “vindicate” governs the second line as well.
  26. Psalm 7:8 tn The Hebrew form עָלָי (ʿalay) has been traditionally understood as the preposition עַל (ʿal, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (ʿalah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98.
  27. Psalm 7:9 tn In the psalms the Hebrew term רְשָׁעִים (reshaʿim, “wicked”) describes people who are proud, practical atheists (Ps 10:2, 4, 11) who hate God’s commands, commit sinful deeds, speak lies and slander (Ps 50:16-20), and cheat others (Ps 37:21). They oppose God and his people.
  28. Psalm 7:9 tn The prefixed verbal form is a jussive, expressing an imprecation here.
  29. Psalm 7:9 tn Or “the godly” (see Ps 5:12). The singular form is collective (see the plural “upright in heart” in v. 10), though it may reflect the personal focus of the psalmist in this context.
  30. Psalm 7:9 tn The prefixed verbal form expresses the psalmist’s prayer or wish.
  31. Psalm 7:9 tn For other uses of the verb in this sense, see Job 7:18; Pss 11:4; 26:2; 139:23.
  32. Psalm 7:9 tn Heb “and [the one who] tests hearts and kidneys, righteous God.” The translation inverts the word order to improve the English style. The heart and kidneys were viewed as the seat of one’s volition, conscience, and moral character.
  33. Psalm 7:10 tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (ʿal) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.
  34. Psalm 7:10 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 11:2; 32:11; 36:10; 64:10; 94:15; 97:11).
  35. Psalm 7:11 tn Heb “God (the divine name אֵל [ʾel] is used) is angry during all the day.” The verb זֹעֵם (zoʿem) means “be indignant, be angry, curse.” Here God’s angry response to wrongdoing and injustice leads him to prepare to execute judgment as described in the following verses.
  36. Psalm 7:12 tn Heb “If he”; the referent (a person who is a sinner) has been specified in the translation for clarity. The subject of the first verb is understood as the sinner who fails to repent of his ways and becomes the target of God’s judgment (vv. 9, 14-16).
  37. Psalm 7:12 tn Heb “if he does not return, his sword he wields.” The referent (God) of the pronominal subject of the second verb (“sharpens”) has been specified in the translation for clarity. The verb לָטַשׁ (latash) appears only five times in the Bible. It is typically taken as a reference to sharpening, as in 1 Sam 13:20. But the meaning “wield” known from Ugaritic, a close cognate language, seems to fit the context better. The following verbs describe past actions of having gotten instruments prepared for battle. It is more consistent with that setting to picture God taking his sword and swinging it as a final act of preparation or as an immediate threat.
  38. Psalm 7:12 tn Heb “his bow he has stepped [on] and prepared it.” “Treading the bow” involved stepping on one end of it in order to bend and string it and thus prepare it for battle. The verbs are a perfect and a preterite, thus referring to past action.
  39. Psalm 7:13 tn Heb “and for him he has prepared the weapons of death.”
  40. Psalm 7:13 tn Heb “his arrows into flaming [things] he makes.” The verb is a prefixed form and understood as an imperfect. As a parallel to the first verb in the series, יִלְטֹשׁ (yiltosh; he will wield), it describes a final act of preparation or the beginning of engaging in battle. It is also possible that the form is a preterite and should be understood as past tense, like the preceding perfect and preterite verbs.
  41. Psalm 7:15 tn Heb “a pit he digs and he excavates it.” Apparently the imagery of hunting is employed; the wicked sinner digs this pit to entrap and destroy his intended victim. The redundancy in the Hebrew text has been simplified in the translation.
  42. Psalm 7:15 tn The verb forms in vv. 15-16 describe the typical behavior and destiny of those who attempt to destroy others. The image of the evildoer falling into the very trap he set for his intended victim emphasizes the appropriate nature of God’s judgment.
  43. Psalm 7:16 tn Heb “his harm [i.e., the harm he conceived for others, see v. 14] returns on his head.”
  44. Psalm 7:16 tn Heb “and on his forehead his violence [i.e., the violence he intended to do to others] comes down.”
  45. Psalm 7:17 tn Heb “according to.”
  46. Psalm 7:17 tn Heb “[to] the name of the Lord Most High.” God’s “name” refers metonymically to his divine characteristics as suggested by his name, in this case the compound “Lord Most High.” The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.
  47. Psalm 8:1 sn Psalm 8. In this hymn to the sovereign creator, the psalmist praises God’s majesty and marvels that God has given mankind dominion over the created order.
  48. Psalm 8:1 tn The precise meaning of the Hebrew term הגתית is uncertain; it probably refers to a musical style or type of instrument.
  49. Psalm 8:1 tn The plural form of the title emphasizes the Lord’s absolute sovereignty.
  50. Psalm 8:1 tn Or “awesome”; or “majestic.”
  51. Psalm 8:1 tn Heb “name,” which here stands metonymically for God’s reputation.
  52. Psalm 8:1 tc Heb “which, give, your majesty on the heavens.” The verb form תְּנָה (tenah; an imperative?) should be emended to a second masculine singular perfect (נָתַתָּה, natattah) or imperfect (תִתֵּן, titten) form. The introductory אֲשֶׁר (ʾasher, “which”) can be taken as a relative pronoun (“you who”) or as a causal conjunction (“because”). One may literally translate, “you who [or “because you”] place your majesty upon the heavens.” For other uses of the phrase “place majesty upon” see Num 27:20 and 1 Chr 29:25.
  53. Psalm 8:2 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ʿoz); cf. NIV, NCV, NLT.
  54. Psalm 8:2 tn Heb “to cause to cease an enemy and an avenger.” The singular forms are collective. The Hitpael participle of נָקַם (naqam) also occurs in Ps 44:16.
  55. Psalm 8:3 tn Heb “when I see your heavens, the works of your fingers, the moon and stars which you established.” The verb “[and] see” is understood by ellipsis in the second half of the verse.
  56. Psalm 8:4 tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (ʾenosh, “man”) is used here in a collective sense and refers to the human race.
  57. Psalm 8:4 tn Heb “remember him.”
  58. Psalm 8:4 tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.
  59. Psalm 8:4 tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.
  60. Psalm 8:5 tn Heb “him.” The antecedent is “son of man,” so the pronoun is third masculine singular. But since “son of man” is taken in a generic sense, the translation says “them” referring to the human race.
  61. Psalm 8:5 tn Heb “and you make him lack a little from אֱלֹהִים (ʾelohim, “God” or “the heavenly beings”). The Piel form of חָסַר (khasar, “to decrease, to be devoid”) is used only here and in Eccl 4:8, where it means “to deprive, to cause to be lacking.” The verb form is past tense, as confirmed both by the preterite pointing of the initial vav (ו) and by the form of the pronominal suffix (without nun as with the forms in the previous verse). Some see this as an allusion to the creation of Adam and Eve in Gen 1:26-27, but it may also be a general reference to the status of humanity. Any connection is theological as Ps 8:5 does not share any terminology with Gen 1:26-27.
  62. Psalm 8:5 tn The Hebrew term אֱלֹהִים (ʾelohim) can refer to the one true God, to false gods, or the heavenly beings. In this context it would refer either to God or to the angels. The LXX (the ancient Greek translation of the OT) reads “angels” in Ps 8:5 (and is the source of the quotation of Ps 8:5 in Heb 2:7). The term אֱלֹהִים may refer to heavenly beings (angels) in Gen 3:5, where the serpent says to the woman, “you will be like the heavenly beings who know good and evil.” (Note Gen 3:22, where God says, “the man has become like one of us.” Also see the notes at Gen 1:26-27 regarding the plural forms.) In Ps 82:1, 6 אֱלֹהִים may refer to the members of the heavenly assembly (or may be a polemic against false gods).
  63. Psalm 8:5 tn Heb “him.” The antecedent, “son of man” is understood generically as representing the human race. The form of the third masculine singular pronoun on the verb (i.e., without nun connector as in the previous verse) confirms that the verb is a preterite. Although beginning with vav-patakh-dagesh commonly the characterizes the preterite form, it is not always present in poetry. This form of the third masculine singular suffix is used with the short prefixed paradigms, preterite and jussive, of which only the preterite fits the context.
  64. Psalm 8:5 sn Honor and majesty. These terms allude to mankind’s royal status as God’s vice-regents (cf. v. 6 and Gen 1:26-30).
  65. Psalm 8:6 tn Heb “you cause [i.e., “permit, allow”] him to rule over the works of your hands.”
  66. Psalm 8:6 tn The perfect verbal form probably has a present perfect nuance here. It refers to the continuing effects of God’s original mandate (see Gen 1:26-30).
  67. Psalm 8:6 tn Heb “under his feet.”sn Placed everything under their authority. This verse affirms that mankind rules over God’s creation as his vice-regent. See Gen 1:26-30.
  68. Psalm 8:7 tn Heb “and also the beasts of the field.”
  69. Psalm 8:8 tn Heb “paths.”
  70. Psalm 8:9 tn The plural form of the title emphasizes the Lord’s absolute sovereignty.
  71. Psalm 8:9 tn Or “awesome, majestic.”
  72. Psalm 8:9 tn Heb “name,” which here stands metonymically for God’s reputation.
  73. Psalm 8:9 sn Using the poetic device of inclusio, the psalmist ends the psalm the way he began it. The concluding refrain is identical to v. 1.
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

Prev Day Prev Day
Top
Next Day Next Day