Joshua 5:1--6:5 
Context5:1 When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they 1 crossed, they lost their courage and could not even breathe for fear of the Israelites. 2
5:2 At that time the Lord told Joshua, “Make flint knives and circumcise the Israelites once again.” 3 5:3 So Joshua made flint knives and circumcised the Israelites on the Hill of the Foreskins. 4 5:4 This is why Joshua had to circumcise them: All the men old enough to fight when they left Egypt died on the journey through the desert after they left Egypt. 5 5:5 Now 6 all the men 7 who left were circumcised, but all the sons 8 born on the journey through the desert after they left Egypt were uncircumcised. 5:6 Indeed, for forty years the Israelites traveled through the desert until all the men old enough to fight when they left Egypt, the ones who had disobeyed the Lord, died off. 9 For the Lord had sworn a solemn oath to them that he would not let them see the land he had sworn on oath to give them, 10 a land rich in 11 milk and honey. 5:7 He replaced them with their sons, 12 whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way. 5:8 When all the men 13 had been circumcised, they stayed there in the camp until they had healed. 5:9 The Lord said to Joshua, “Today I have taken away 14 the disgrace 15 of Egypt from you.” So that place is called Gilgal 16 even to this day.
5:10 So the Israelites camped in Gilgal and celebrated the Passover in the evening of the fourteenth day of the month on the plains of Jericho. 17 5:11 They ate some of the produce of the land the day after the Passover, including unleavened bread and roasted grain. 18 5:12 The manna stopped appearing the day they ate 19 some of the produce of the land; the Israelites never ate manna again. 20
5:13 When Joshua was near 21 Jericho, 22 he looked up and saw a man standing in front of him holding a drawn sword. 23 Joshua approached him and asked him, “Are you on our side or allied with our enemies?” 24 5:14 He answered, 25 “Truly I am the commander of the Lord’s army. 26 Now I have arrived!” 27 Joshua bowed down with his face to the ground 28 and asked, “What does my master want to say to his servant?” 5:15 The commander of the Lord’s army answered Joshua, “Remove your sandals from your feet, because the place where you stand is holy.” Joshua did so.
6:1 Now Jericho 29 was shut tightly 30 because of the Israelites. No one was allowed to leave or enter. 31 6:2 The Lord told Joshua, “See, I am about to defeat Jericho for you, 32 along with its king and its warriors. 6:3 Have all the warriors march around the city one time; 33 do this for six days. 6:4 Have seven priests carry seven rams’ horns 34 in front of the ark. On the seventh day march around the city seven times, while the priests blow the horns. 6:5 When you hear the signal from the ram’s horn, 35 have the whole army give a loud battle cry. 36 Then the city wall will collapse 37 and the warriors should charge straight ahead.” 38
Psalms 132:1--134:3
ContextA song of ascents. 40
132:1 O Lord, for David’s sake remember
all his strenuous effort, 41
132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 42
132:3 He said, 43 “I will not enter my own home, 44
or get into my bed. 45
132:4 I will not allow my eyes to sleep,
or my eyelids to slumber,
132:5 until I find a place for the Lord,
a fine dwelling place 46 for the powerful ruler of Jacob.” 47
132:6 Look, we heard about it 48 in Ephrathah, 49
we found it in the territory of Jaar. 50
132:7 Let us go to his dwelling place!
Let us worship 51 before his footstool!
132:8 Ascend, O Lord, to your resting place,
you and the ark of your strength!
132:9 May your priests be clothed with integrity! 52
May your loyal followers shout for joy!
132:10 For the sake of David, your servant,
do not reject your chosen king! 53
132:11 The Lord made a reliable promise to David; 54
he will not go back on his word. 55
He said, 56 “I will place one of your descendants 57 on your throne.
132:12 If your sons keep my covenant
and the rules I teach them,
their sons will also sit on your throne forever.”
132:13 Certainly 58 the Lord has chosen Zion;
he decided to make it his home. 59
132:14 He said, 60 “This will be my resting place forever;
I will live here, for I have chosen it. 61
132:15 I will abundantly supply what she needs; 62
I will give her poor all the food they need. 63
132:16 I will protect her priests, 64
and her godly people will shout exuberantly. 65
132:17 There I will make David strong; 66
I have determined that my chosen king’s dynasty will continue. 67
132:18 I will humiliate his enemies, 68
and his crown will shine.
A song of ascents, 70 by David.
133:1 Look! How good and how pleasant it is
when brothers live together! 71
133:2 It is like fine oil poured on the head
which flows down the beard 72 –
Aaron’s beard,
and then flows down his garments. 73
133:3 It is like the dew of Hermon, 74
which flows down upon the hills of Zion. 75
Indeed 76 that is where the Lord has decreed
a blessing will be available – eternal life. 77
A song of ascents. 79
134:1 Attention! 80 Praise the Lord,
all you servants of the Lord,
who serve 81 in the Lord’s temple during the night.
134:2 Lift your hands toward the sanctuary
and praise the Lord!
134:3 May the Lord, the Creator of heaven and earth,
Isaiah 65:1-25
Context65:1 “I made myself available to those who did not ask for me; 84
I appeared to those who did not look for me. 85
I said, ‘Here I am! Here I am!’
to a nation that did not invoke 86 my name.
65:2 I spread out my hands all day long
to my rebellious people,
who lived in a way that is morally unacceptable,
and who did what they desired. 87
65:3 These people continually and blatantly offend me 88
as they sacrifice in their sacred orchards 89
and burn incense on brick altars. 90
65:4 They sit among the tombs 91
and keep watch all night long. 92
They eat pork, 93
and broth 94 from unclean sacrificial meat is in their pans.
65:5 They say, ‘Keep to yourself!
Don’t get near me, for I am holier than you!’
These people are like smoke in my nostrils,
like a fire that keeps burning all day long.
I will not keep silent, but will pay them back;
I will pay them back exactly what they deserve, 96
65:7 for your sins and your ancestors’ sins,” 97 says the Lord.
“Because they burned incense on the mountains
and offended 98 me on the hills,
I will punish them in full measure.” 99
65:8 This is what the Lord says:
“When 100 juice is discovered in a cluster of grapes,
someone says, ‘Don’t destroy it, for it contains juice.’ 101
So I will do for the sake of my servants –
I will not destroy everyone. 102
65:9 I will bring forth descendants from Jacob,
and from Judah people to take possession of my mountains.
My chosen ones will take possession of the land; 103
my servants will live there.
65:10 Sharon 104 will become a pasture for sheep,
and the Valley of Achor 105 a place where cattle graze; 106
they will belong to my people, who seek me. 107
65:11 But as for you who abandon the Lord
and forget about worshiping at 108 my holy mountain,
who prepare a feast for the god called ‘Fortune,’ 109
and fill up wine jugs for the god called ‘Destiny’ 110 –
65:12 I predestine you to die by the sword, 111
all of you will kneel down at the slaughtering block, 112
because I called to you, and you did not respond,
I spoke and you did not listen.
You did evil before me; 113
you chose to do what displeases me.”
65:13 So this is what the sovereign Lord says:
“Look, my servants will eat, but you will be hungry!
Look, my servants will drink, but you will be thirsty!
Look, my servants will rejoice, but you will be humiliated!
65:14 Look, my servants will shout for joy as happiness fills their hearts! 114
But you will cry out as sorrow fills your hearts; 115
you will wail because your spirits will be crushed. 116
65:15 Your names will live on in the curse formulas of my chosen ones. 117
The sovereign Lord will kill you,
but he will give his servants another name.
65:16 Whoever pronounces a blessing in the earth 118
will do so in the name of the faithful God; 119
whoever makes an oath in the earth
will do so in the name of the faithful God. 120
For past problems will be forgotten;
I will no longer think about them. 121
65:17 For look, I am ready to create
new heavens and a new earth! 122
The former ones 123 will not be remembered;
no one will think about them anymore. 124
65:18 But be happy and rejoice forevermore
over what I am about to create!
For look, I am ready to create Jerusalem 125 to be a source of joy, 126
and her people to be a source of happiness. 127
65:19 Jerusalem will bring me joy,
and my people will bring me happiness. 128
The sound of weeping or cries of sorrow
will never be heard in her again.
65:20 Never again will one of her infants live just a few days 129
or an old man die before his time. 130
Indeed, no one will die before the age of a hundred, 131
anyone who fails to reach 132 the age of a hundred will be considered cursed.
65:21 They will build houses and live in them;
they will plant vineyards and eat their fruit.
65:22 No longer will they build a house only to have another live in it, 133
or plant a vineyard only to have another eat its fruit, 134
for my people will live as long as trees, 135
and my chosen ones will enjoy to the fullest what they have produced. 136
65:23 They will not work in vain,
or give birth to children that will experience disaster. 137
For the Lord will bless their children
and their descendants. 138
65:24 Before they even call out, 139 I will respond;
while they are still speaking, I will hear.
65:25 A wolf and a lamb will graze together; 140
a lion, like an ox, will eat straw, 141
and a snake’s food will be dirt. 142
They will no longer injure or destroy
on my entire royal mountain,” 143 says the Lord.
Matthew 13:1-58
Context13:1 On that day after Jesus went out of the house, he sat by the lake. 13:2 And such a large crowd gathered around him that he got into a boat to sit while 144 the whole crowd stood on the shore. 13:3 He 145 told them many things in parables, 146 saying: “Listen! 147 A sower went out to sow. 148 13:4 And as he sowed, some seeds 149 fell along the path, and the birds came and devoured them. 13:5 Other 150 seeds fell on rocky ground 151 where they did not have much soil. They sprang up quickly because the soil was not deep. 152 13:6 But when the sun came up, they were scorched, and because they did not have sufficient root, they withered. 13:7 Other seeds fell among the thorns, 153 and they grew up and choked them. 154 13:8 But other seeds fell on good soil and produced grain, some a hundred times as much, some sixty, and some thirty. 13:9 The one who has ears had better listen!” 155
13:10 Then 156 the disciples came to him and said, “Why do you speak to them in parables?” 13:11 He replied, 157 “You have been given 158 the opportunity to know 159 the secrets 160 of the kingdom of heaven, but they have not. 13:12 For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. 161 13:13 For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand. 13:14 And concerning them the prophecy of Isaiah is fulfilled that says:
‘You will listen carefully 162 yet will never understand,
you will look closely 163 yet will never comprehend.
13:15 For the heart of this people has become dull;
they are hard of hearing,
and they have shut their eyes,
so that they would not see with their eyes
and hear with their ears
and understand with their hearts
and turn, and I would heal them.’ 164
13:16 “But your eyes are blessed 165 because they see, and your ears because they hear. 13:17 For I tell you the truth, 166 many prophets and righteous people longed to see 167 what you see but did not see it, and to hear what you hear but did not hear it.
13:18 “So listen to the parable of the sower: 13:19 When anyone hears the word about the kingdom and does not understand it, the evil one 168 comes and snatches what was sown in his heart; 169 this is the seed sown along the path. 13:20 The 170 seed sown on rocky ground 171 is the person who hears the word and immediately receives it with joy. 13:21 But he has no root in himself and does not endure; 172 when 173 trouble or persecution comes because of the word, immediately he falls away. 13:22 The 174 seed sown among thorns is the person who hears the word, but worldly cares and the seductiveness of wealth 175 choke the word, 176 so it produces nothing. 13:23 But as for the seed sown on good soil, this is the person who hears the word and understands. He bears fruit, yielding a hundred, sixty, or thirty times what was sown.” 177
13:24 He presented them with another parable: 178 “The kingdom of heaven is like a person who sowed good seed in his field. 13:25 But while everyone was sleeping, an enemy came and sowed weeds 179 among the wheat and went away. 13:26 When 180 the plants sprouted and bore grain, then the weeds also appeared. 13:27 So the slaves 181 of the owner came and said to him, ‘Sir, didn’t you sow good seed in your field? Then where did the weeds come from?’ 13:28 He said, ‘An enemy has done this.’ So 182 the slaves replied, ‘Do you want us to go and gather them?’ 13:29 But he said, ‘No, since in gathering the weeds you may uproot the wheat with them. 13:30 Let both grow together until the harvest. At 183 harvest time I will tell the reapers, “First collect the weeds and tie them in bundles to be burned, but then 184 gather 185 the wheat into my barn.”’”
13:31 He gave 186 them another parable: 187 “The kingdom of heaven is like a mustard seed 188 that a man took and sowed in his field. 13:32 It is the smallest of all the seeds, but when it has grown it is the greatest garden plant and becomes a tree, 189 so that the wild birds 190 come and nest in its branches.” 191
13:33 He told them another parable: “The kingdom of heaven is like yeast that a woman took and mixed with 192 three measures 193 of flour until all the dough had risen.” 194
13:34 Jesus spoke all these things in parables to the crowds; he did not speak to them without a parable. 13:35 This fulfilled what was spoken by the prophet: 195
“I will open my mouth in parables,
I will announce what has been hidden from the foundation of the world.” 196
13:36 Then he left the crowds and went into the house. And his disciples came to him saying, “Explain to us the parable of the weeds in the field.” 13:37 He 197 answered, “The one who sowed the good seed is the Son of Man. 13:38 The field is the world and the good seed are the people 198 of the kingdom. The weeds are the people 199 of the evil one, 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the reapers are angels. 13:40 As 200 the weeds are collected and burned with fire, so it will be at the end of the age. 13:41 The Son of Man will send his angels, and they will gather from his kingdom everything that causes sin as well as all lawbreakers. 201 13:42 They will throw them into the fiery furnace, 202 where there will be weeping and gnashing of teeth. 13:43 Then the righteous will shine like the sun in the kingdom of their Father. 203 The one who has ears had better listen! 204
13:44 “The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field.
13:45 “Again, the kingdom of heaven is like a merchant searching for fine pearls. 13:46 When he found a pearl of great value, he went out and sold everything he had and bought it.
13:47 “Again, the kingdom of heaven is like a net that was cast into the sea that caught all kinds of fish. 13:48 When it was full, they pulled it ashore, sat down, and put the good fish into containers and threw the bad away. 13:49 It will be this way at the end of the age. Angels will come and separate the evil from the righteous 13:50 and throw them into the fiery furnace, 205 where there will be weeping and gnashing of teeth.
13:51 “Have you understood all these things?” They replied, “Yes.” 13:52 Then he said to them, “Therefore every expert in the law 206 who has been trained for the kingdom of heaven is like the owner of a house who brings out of his treasure what is new and old.”
13:53 Now when 207 Jesus finished these parables, he moved on from there. 13:54 Then 208 he came to his hometown 209 and began to teach the people 210 in their synagogue. 211 They 212 were astonished and said, “Where did this man get such wisdom and miraculous powers? 13:55 Isn’t this the carpenter’s son? Isn’t his mother named Mary? 213 And aren’t his brothers James, Joseph, Simon, and Judas? 13:56 And aren’t all his sisters here with us? Where did he get all this?” 214 13:57 And so they took offense at him. But Jesus said to them, “A prophet is not without honor except in his hometown and in his own house.” 13:58 And he did not do many miracles there because of their unbelief.
1 tc Another textual tradition has, “while we crossed.”
2 tn Heb “their heart[s] melted and there was no longer in them breathe because of the sons of Israel.”
3 tn Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense to indicate the repetition of an action.
4 tn Or “Gibeath Haaraloth.” This name means “Hill of the Foreskins.” Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included.
sn The name given to the place, Hill of the Foreskins was an obvious reminder of this important event.
5 tn Heb “All the people who went out from Egypt, the males, all the men of war, died in the desert in the way when they went out from Egypt.”
6 tn Or “indeed.”
7 tn Heb “people.”
8 tn Heb “all the people.”
9 tn Heb “all the nation, the men of war who went out from Egypt, who did not listen to the voice of the
10 tn Some Hebrew
11 tn Heb “flowing with.”
sn The word picture a land rich in milk and honey depicts the land as containing many grazing areas (which would produce milk) and flowering plants (which would support the bees that produced honey).
12 tn Heb “their sons he raised up in their place.”
13 tn Heb “nation.”
14 tn Heb “rolled away.”
15 sn One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14), but the generation that left Egypt was circumcised (see v. 5). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the
16 sn The name Gilgal sounds like the Hebrew verb “roll away” (גַּלַל, galal).
17 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
18 tn The Hebrew text adds, “on this same day.” This is somewhat redundant in English and has not been translated.
19 tn Heb “the day after, when they ate.” The present translation assumes this means the day after the Passover, though it is possible it refers to the day after they began eating the land’s produce.
20 tn Heb “and the sons of Israel had no more manna.”
21 tn Heb “in.”
22 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
23 tn Heb “he lifted up his eyes and looked. And look, a man was standing in front of him, and his sword was drawn in his hand.” The verb הִנֵּה (hinneh, “look”) invites the reader to view the scene through Joshua’s eyes. By calling the stranger “a man,” the author reflects Joshua’s perspective. The text shortly reveals his true identity (vv. 14-15).
24 tn Heb “Are you for us or for our enemies?”
25 tc Heb “He said, “Neither.” An alternative reading is לוֹ (lo, “[He said] to him”; cf. NEB). This reading is supported by many Hebrew
26 sn The Lord’s heavenly army, like an earthly army, has a commander who leads the troops. For the phrase שַׂר־צְבָא (sar-tsÿva’, “army commander”) in the human sphere, see among many other references Gen 21:22, 32; 26:26; Judg 4:2, 7; 1 Sam 12:9.
27 sn The commander’s appearance seems to be for Joshua’s encouragement. Joshua could now lead Israel into battle knowing that the
28 tn Heb “Joshua fell on his face to the ground and bowed down.”
29 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
30 tn Heb “was shutting and shut up.” HALOT 2:743 paraphrases, “blocking [any way of access] and blocked [against any who would leave].”
31 tn Heb “there was no one going out and there was no one coming in.”
32 tn Heb “I have given into your hand Jericho.” The Hebrew verb נָתַתִּי (natatti, “I have given”) is probably best understood as a perfect of certitude, indicating the certainty of the action. The Hebrew pronominal suffix “your” is singular, being addressed to Joshua as the leader and representative of the nation. To convey to the modern reader what is about to happen and who is doing it, the translation “I am about to defeat Jericho for you” has been used.
33 tn Heb “and go around the city, all [you] men of war, encircling the city one time.” The Hebrew verb וְסַבֹּתֶם (vÿsabbotem, “and go around”) is plural, being addressed to the whole army.
34 tn Heb “rams’ horns, trumpets.”
35 tn Heb “and it will be at the sounding of the horn, the ram’s horn, when you hear the sound of the ram’s horn.” The text of Josh 6:5 seems to be unduly repetitive, so for the sake of English style and readability, it is best to streamline the text here. The reading in the Hebrew looks like a conflation of variant readings, with the second (“when you hear the sound of the ram’s horn”) being an interpolation that assimilates the text to verse 20 (“when the army heard the sound of the horn”). Note that the words “when you hear the sound of the ram's horn” do not appear in the LXX of verse 5.
36 tn Heb “all the people will shout with a loud shout.”
37 tn Heb “fall in its place.”
38 tn Heb “and the people will go up, each man straight ahead.”
39 sn Psalm 132. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.
40 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
41 tn Heb “all his affliction.” This may refer to David’s strenuous and tireless efforts to make provision for the building of the temple (see 1 Chr 22:14). Some prefer to revocalize the text as עַנַוָתוֹ (’anavato, “his humility”).
42 tn Heb “the powerful [one] of Jacob.”
43 tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.
44 tn Heb “the tent of my house.”
45 tn Heb “go up upon the bed of my couch.”
46 tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).
47 tn Heb “the powerful [one] of Jacob.”
48 tn Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8. (The Hebrew term אָרוֹן [’aron, “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17; 2 Chr 8:11.)
49 sn Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel (Gen 35:16, 19; 48:7) or to Bethlehem (Ruth 4:11; Mic 5:2).
50 tn Heb “fields of the forest.” The Hebrew term יָעַר (ya’ad, “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים (qiryat yÿ’arim, “Kiriath-jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6).
51 tn Or “bow down.”
52 tn Or “righteousness.”
53 tn Heb “do not turn away the face of your anointed one.”
54 tn Heb “the
55 tn Heb “he will not turn back from it.”
56 tn The words “he said” are supplied in the translation to clarify that what follows are the
57 tn Heb “the fruit of your body.”
58 tn Or “for.”
59 tn Heb “he desired it for his dwelling place.”
60 tn The words “he said” are added in the translation to clarify that what follows are the
61 tn Heb “for I desired it.”
62 tn Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.
63 tn Heb “her poor I will satisfy [with] food.”
64 tn Heb “and her priests I will clothe [with] deliverance.”
65 tn Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.
66 tn Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17; 1 Kgs 22:11; Pss 18:2; 92:10). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10; Pss 89:17, 24; 92:10; Lam 2:17). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.
67 tn Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36).
68 tn Heb “his enemies I will clothe [with] shame.”
69 sn Psalm 133. The psalmist affirms the benefits of family unity.
70 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
71 sn This statement refers to the extended family structure of ancient Israel, where brothers would often live in proximity to one another (Deut 25:5), giving the family greater social prominence and security. However, in its later application in the Israelite cult it probably envisions unity within the covenant community. See L. C. Allen, Psalms 101-150 (WBC), 212-15.
72 tn Heb “[it is] like the good oil on the head, going down on the beard.”
73 tn Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו (middotayv, “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. *מַד derives the form from מַד (midah, “robe”) rather than מִדָּה (middah, “measured thing”). Ugaritic md means “robe” and is pluralized mdt.
74 sn Hermon refers to Mount Hermon, located north of Israel.
75 sn The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.
76 tn Or “for.”
77 tn Heb “there the
78 sn Psalm 134. The psalmist calls on the temple servants to praise God (vv. 1-2). They in turn pronounce a blessing on the psalmist (v. 3).
79 sn The precise significance of this title, which appears in Pss 120-134, is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.
80 tn Heb “Look!”
81 tn Heb “stand.”
82 tn The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.
83 tn Heb “may the
84 tn Heb “I allowed myself to be sought by those who did not ask.”
85 tn Heb “I allowed myself to be found by those who did not seek.”
86 tn Heb “call out in”; NASB, NIV, NRSV “call on.”
87 tn Heb “who walked [in] the way that is not good, after their thoughts.”
88 tn Heb “the people who provoke me to anger to my face continually.”
89 tn Or “gardens” (KJV, NASB, NIV, NRSV, NLT).
90 tn Or perhaps, “on tiles.”
91 sn Perhaps the worship of underworld deities or dead spirits is in view.
92 tn The Hebrew text reads literally, “and in the watches they spend the night.” Some understand נְּצוּרִים (nÿtsurim) as referring to “secret places” or “caves,” while others emend the text to וּבֵין צוּרִים (uven tsurim, “between the rocky cliffs”).
93 tn Heb “the flesh of the pig”; KJV, NAB, NASB “swine’s flesh.”
94 tc The marginal reading (Qere), supported by the Qumran scroll 1QIsaa, reads מְרַק (mÿraq, “broth”), while the consonantal text (Kethib) has פְרַק (feraq, “fragment”).
95 tn Heb “Look, it is written before me.”
96 tn Heb “I will pay back into their lap.”
97 tn Heb “the iniquities of your fathers.”
98 tn Or perhaps, “taunted”; KJV “blasphemed”; NAB “disgraced”; NASB “scorned”; NIV “defied”; NRSV “reviled.”
99 tn Heb “I will measure out their pay [from the] beginning into their lap,” i.e., he will give them everything they have earned.
100 tn Heb “just as.” In the Hebrew text the statement is one long sentence, “Just as…, so I will do….”
101 tn Heb “for a blessing is in it.”
102 tn Heb “by not destroying everyone.”
103 tn Heb “it.” The third feminine singular pronominal suffix probably refers to the land which contains the aforementioned mountains.
104 sn Sharon was a plain located to the west, along the Mediterranean coast north of Joppa and south of Carmel.
105 sn The Valley of Achor (“Achor” means “trouble” in Hebrew) was the site of Achan’s execution. It was located to the east, near Jericho.
106 tn Heb “a resting place for cattle”; NASB, NIV “for herds.”
107 tn Heb “for my people who seek me.”
108 tn The Hebrew text has simply, “forget.” The words “about worshiping at” are supplied in the translation for clarification.
109 tn The Hebrew has לַגַּד (laggad, “for Gad”), the name of a pagan deity. See HALOT 176 s.v. II גַּד 2.
110 tn The Hebrew has לַמְנִי (lamni, “for Meni”), the name of a pagan deity. See HALOT 602 s.v. מְגִי.
111 tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.
112 tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”
113 tn Heb “that which is evil in my eyes.”
114 tn Heb “from the good of the heart.”
115 tn Heb “from the pain of the heart.”
116 tn Heb “from the breaking of the spirit.”
117 tn Heb “you will leave your name for an oath to my chosen ones.”
sn For an example of such a curse formula see Jer 29:22.
118 tn Or “in the land” (NIV, NCV, NRSV). The same phrase occurs again later in this verse, with the same options.
119 tn Heb “will pronounce a blessing by the God of truth.”
120 tn Heb “will take an oath by the God of truth.”
121 tn Heb “for the former distresses will be forgotten, and they will be hidden from my eyes.”
122 sn This hyperbolic statement likens the coming transformation of Jerusalem (see vv. 18-19) to a new creation of the cosmos.
123 tn Or perhaps, “the former things” (so ASV, NASB, NIV, NRSV); TEV “The events of the past.”
124 tn Heb “and they will not come up on the mind.”
125 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
126 tn Heb “Jerusalem, joy.” The next verse suggests the meaning: The Lord will create Jerusalem to be a source of joy to himself.
127 tn Heb “her people, happiness.” See the preceding note.
128 tn Heb “and I will rejoice in Jerusalem, and be happy in my people.”
129 tn Heb “and there will not be from there again a nursing infant of days,” i.e., one that lives just a few days.
130 tn Heb “or an old [man] who does not fill out his days.”
131 tn Heb “for the child as a son of one hundred years will die.” The point seems to be that those who die at the age of a hundred will be considered children, for the average life span will be much longer than that. The category “child” will be redefined in light of the expanded life spans that will characterize this new era.
132 tn Heb “the one who misses.” חָטָא (khata’) is used here in its basic sense of “miss the mark.” See HALOT 305 s.v. חטא. Another option is to translate, “and the sinner who reaches the age of a hundred will be cursed.”
133 tn Heb “they will not build, and another live [in it].”
134 tn Heb “they will not plant, and another eat.”
135 tn Heb “for like the days of the tree [will be] the days of my people.”
136 tn Heb “the work of their hands” (so KJV, NASB, NIV, NRSV); NLT “their hard-won gains.”
137 tn Heb “and they will not give birth to horror.”
138 tn Heb “for offspring blessed by the Lord they [will be], and their descendants along with them.”
139 tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
140 sn A similar statement appears in 11:6.
141 sn These words also appear in 11:7.
142 sn Some see an allusion to Gen 3:14 (note “you will eat dirt”). The point would be that even in this new era the snake (often taken as a symbol of Satan) remains under God’s curse. However, it is unlikely that such an allusion exists. Even if there is an echo of Gen 3:14, the primary allusion is to 11:8, where snakes are pictured as no longer dangerous. They will no longer attack other living creatures, but will be content to crawl along the ground. (The statement “you will eat dirt” in Gen 3:14 means “you will crawl on the ground.” In the same way the statement “dirt will be its food” in Isa 65:25 means “it will crawl on the ground.”)
143 tn Heb “in all my holy mountain.” These same words appear in 11:9. See the note there.
sn As in 11:1-9 the prophet anticipates a time when the categories predator-prey no longer exist. See the note at the end of 11:8.
144 tn Grk “and all the crowd.” The clause in this phrase, although coordinate in terms of grammar, is logically subordinate to the previous clause.
145 tn Here καί (kai) has not been translated.
146 sn Though parables can contain a variety of figures of speech (cf. the remainder of chapter 13), many times they are simply stories that attempt to teach spiritual truth (which is unknown to the hearers) by using a comparison with something known to the hearers. In general, parables usually advance a single idea, though there may be many parts and characters in a single parable and subordinate ideas may expand the main idea further. The beauty of using the parable as a teaching device is that it draws the listener into the story, elicits an evaluation, and demands a response.
147 tn Grk “Behold.”
148 sn A sower went out to sow. The background for this well-known parable, drawn from a typical scene in the Palestinian countryside, is a field through which a well-worn path runs. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots (Isa 55:10-11). The point of the parable of the sower is to illustrate the various responses to the message of the kingdom of God.
149 tn In Matthew’s version of this parable, plural pronouns are used to refer to the seed in v. 4 (ἅ…αὐτά [Ja…auta]), although the collective singular is used in v. 5 and following (indicated by the singular verbs like ἔπεσεν [epesen]). For the sake of consistency in English, plural pronouns referring to the seed are used in the translation throughout the Matthean account. In both Mark and Luke the collective singular is used consistently throughout (cf. Mark 4:1-9; Luke 8:4-8).
150 tn Here and in vv. 7 and 8 δέ (de) has not been translated.
151 sn The rocky ground in Palestine would be a limestone base lying right under the soil.
152 tn Grk “it did not have enough depth of earth.”
153 sn Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.
154 sn That is, crowded out the good plants.
155 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:43; Mark 4:9, 23; Luke 8:8, 14:35).
156 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
157 tn Grk “And answering, he said to them.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
158 tn This is an example of a “divine passive,” with God understood to be the source of the revelation (see ExSyn 437-38).
159 tn Grk “to you it has been given to know.” The dative pronoun occurs first, in emphatic position in the Greek text, although this position is awkward in contemporary English.
160 tn Grk “the mysteries.”
sn The key term secrets (μυστήριον, musthrion) can mean either (1) a new revelation or (2) a revealing interpretation of existing revelation as in Dan 2:17-23, 27-30. Jesus seems to be explaining how current events develop old promises, since the NT consistently links the events of Jesus’ ministry and message with old promises (Rom 1:1-4; Heb 1:1-2). The traditional translation of this word, “mystery,” is misleading to the modern English reader because it suggests a secret which people have tried to uncover but which they have failed to understand (L&N 28.77).
161 sn What he has will be taken from him. The meaning is that the one who accepts Jesus’ teaching concerning his person and the kingdom will receive a share in the kingdom now and even more in the future, but for the one who rejects Jesus’ words, the opportunity that that person presently possesses with respect to the kingdom will someday be taken away forever.
162 tn Grk “with hearing,” a cognate dative that intensifies the action of the main verb “you will listen” (ExSyn 168-69).
163 tn Grk “look by looking.” The participle is redundant, functioning to intensify the force of the main verb.
164 sn A quotation from Isa 6:9-10. Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.
165 sn This beatitude highlights the great honor bestowed on the disciples to share in this salvation.
166 tn Grk “truly (ἀμήν, amhn) I say to you.”
167 sn This is what past prophets and righteous people had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2.
168 sn Interestingly, the synoptic parallels each use a different word for Satan here: Mark 4:15 has “Satan,” while Luke 8:12 has “the devil.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.
169 sn The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.
170 tn Here δέ (de) has not been translated.
171 tn Grk “The one sown on rocky ground, this is the one.” The next two statements like this one have this same syntactical structure.
172 tn Grk “is temporary.”
173 tn Here δέ (de) has not been translated.
174 tn Here δέ (de) has not been translated.
175 tn Grk “the deceitfulness of riches.” Cf. BDAG 99 s.v. ἀπάτη 1, “the seduction which comes from wealth.”
176 sn That is, their concern for spiritual things is crowded out by material things.
177 tn The Greek is difficult to translate because it switches from a generic “he” to three people within this generic class (thus, something like: “Who indeed bears fruit and yields, in one instance a hundred times, in another, sixty times, in another, thirty times”).
178 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
179 tn Grk “sowed darnel.” The Greek term ζιζάνιον (zizanion) refers to an especially undesirable weed that looks like wheat but has poisonous seeds (L&N 3.30).
180 tn Here δέ (de) has not been translated.
181 tn See the note on the word “slave” in 8:9.
182 tn Here δέ (de) has been translated as “so” to indicate the implied result of the owner’s statement.
183 tn Here καί (kai) has not been translated.
184 tn Grk “but.”
185 tn Grk “burned, but gather.”
186 tn Grk “put before.”
187 tn Grk “He set before them another parable, saying.” The participle λέγων (legwn) is redundant and has not been translated.
188 sn The mustard seed was noted for its tiny size.
189 sn This is rhetorical hyperbole, since technically a mustard plant is not a tree. This could refer to one of two types of mustard plant popular in Palestine and would be either ten or twenty-five ft (3 or 7.5 m) tall.
190 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
191 sn The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree: Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.
192 tn Grk “hid in.”
193 sn This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 pounds (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.
194 tn Grk “it was all leavened.”
sn The parable of the yeast and the dough teaches that the kingdom of God will start small but eventually grow to permeate everything. Jesus’ point was not to be deceived by its seemingly small start, the same point made in the parable of the mustard seed, which preceded this one.
195 tc A few important
tn Grk “was spoken by the prophet, saying.” The participle λέγοντος (legontos) is redundant in contemporary English and has not been translated.
196 sn A quotation from Ps 78:2.
197 tn Grk “And answering, he said.” This construction is somewhat redundant in English and has been simplified in the translation. Here δέ (de) has not been translated.
198 tn Grk “the sons of the kingdom.” This idiom refers to people who should properly be, or were traditionally regarded as, a part of God’s kingdom. L&N 11.13 translates the phrase: “people of God’s kingdom, God’s people.”
199 tn Grk “the sons of the evil one.” See the preceding note on the phrase “people of the kingdom” earlier in this verse, which is the opposite of this phrase. See also L&N 9.4; 11.13; 11.14.
200 tn Grk “Therefore as.” Here οὖν (oun) has not been translated.
201 tn Grk “the ones who practice lawlessness.”
202 sn A quotation from Dan 3:6.
203 sn An allusion to Dan 12:3.
204 tn The translation “had better listen!” captures the force of the third person imperative more effectively than the traditional “let him hear,” which sounds more like a permissive than an imperative to the modern English reader. This was Jesus’ common expression to listen and heed carefully (cf. Matt 11:15, 13:9; Mark 4:9, 23; Luke 8:8, 14:35).
205 sn An allusion to Dan 3:6.
206 tn Or “every scribe.” See the note on the phrase “experts in the law” in 2:4. It is possible that the term translated “expert in the law” (traditionally, “scribe”) here is a self-description used by the author, Matthew, to represent his role in conveying the traditions about Jesus to his intended audience. See David E. Orton, The Understanding Scribe [JSNTSup].
207 tn Grk “Now it happened that when.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.
208 tn Here καί (kai) has been translated as “Then.”
209 sn Jesus’ hometown (where he spent his childhood years) was Nazareth, about 20 miles (30 km) southwest of Capernaum.
210 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
211 sn See the note on synagogues in 4:23. Jesus undoubtedly took the opportunity on this occasion to speak about his person and mission, and the relation of both to OT fulfillment.
212 tn Grk “synagogue, so that they.” Here ὥστε (Jwste) has not been translated. Instead a new sentence was started in the translation.
213 sn The reference to Jesus as the carpenter’s son is probably derogatory, indicating that they knew Jesus only as a common laborer like themselves. The reference to his mother…Mary (even though Jesus’ father was probably dead by this point) appears to be somewhat derogatory, for a man was not regarded as his mother’s son in Jewish usage unless an insult was intended (cf. Judg 11:1-2; John 4:41; 8:41; 9:29).
214 tn Grk “Where did he get these things?”
