Judges 10:1--11:11
Context10:1 After Abimelech’s death, 1 Tola son of Puah, grandson 2 of Dodo, from the tribe of Issachar, 3 rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country. 10:2 He led 4 Israel for twenty-three years, then died and was buried in Shamir.
10:3 Jair the Gileadite rose up after him; he led Israel for twenty-two years. 10:4 He had thirty sons who rode on thirty donkeys and possessed thirty cities. To this day these towns are called Havvoth Jair 5 – they are in the land of Gilead. 6 10:5 Jair died and was buried in Kamon.
10:6 The Israelites again did evil in the Lord’s sight. 7 They worshiped 8 the Baals and the Ashtars, 9 as well as the gods of Syria, Sidon, 10 Moab, the Ammonites, and the Philistines. 11 They abandoned the Lord and did not worship 12 him. 10:7 The Lord was furious with Israel 13 and turned them over to 14 the Philistines and Ammonites. 10:8 They ruthlessly oppressed 15 the Israelites that eighteenth year 16 – that is, all the Israelites living east of the Jordan in Amorite country in Gilead. 10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. 17 Israel suffered greatly. 18
10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped 19 the Baals.” 10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines, 10:12 the Sidonians, Amalek, and Midian 20 when they oppressed you? 21 You cried out for help to me, and I delivered you from their power. 22 10:13 But since you abandoned me and worshiped 23 other gods, I will not deliver you again. 10:14 Go and cry for help to the gods you have chosen! Let them deliver you from trouble!” 24 10:15 But the Israelites said to the Lord, “We have sinned. You do to us as you see fit, 25 but deliver us today!” 26 10:16 They threw away the foreign gods they owned 27 and worshiped 28 the Lord. Finally the Lord grew tired of seeing Israel suffer so much. 29
10:17 The Ammonites assembled 30 and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders 31 of Gilead said to one another, “Who is willing to lead the charge 32 against the Ammonites? He will become the leader of all who live in Gilead!”
11:1 Now Jephthah the Gileadite was a brave warrior. His mother was a prostitute, but Gilead was his father. 33 11:2 Gilead’s wife also gave 34 him sons. When his wife’s sons grew up, they made Jephthah leave and said to him, “You are not going to inherit any of our father’s wealth, 35 because you are another woman’s son.” 11:3 So Jephthah left 36 his half-brothers 37 and lived in the land of Tob. Lawless men joined Jephthah’s gang and traveled with him. 38
11:4 It was some time after this when the Ammonites fought with Israel. 11:5 When the Ammonites attacked, 39 the leaders 40 of Gilead asked Jephthah to come back 41 from the land of Tob. 11:6 They said, 42 “Come, be our commander, so we can fight with the Ammonites.” 11:7 Jephthah said to the leaders of Gilead, “But you hated me and made me leave 43 my father’s house. Why do you come to me now, when you are in trouble?” 11:8 The leaders of Gilead said to Jephthah, “That may be true, 44 but now we pledge to you our loyalty. 45 Come with us and fight with the Ammonites. Then you will become the leader 46 of all who live in Gilead.” 47 11:9 Jephthah said to the leaders of Gilead, “All right! 48 If you take me back to fight with the Ammonites and the Lord gives them to me, 49 I will be your leader.” 50 11:10 The leaders of Gilead said to Jephthah, “The Lord will judge any grievance you have against us, 51 if we do not do as you say.” 52 11:11 So Jephthah went with the leaders of Gilead. The people made him their leader and commander. Jephthah repeated the terms of the agreement 53 before the Lord in Mizpah.
Acts 14:1-28
Context14:1 The same thing happened in Iconium 54 when Paul and Barnabas 55 went into the Jewish synagogue 56 and spoke in such a way that a large group 57 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 58 stirred up the Gentiles and poisoned their minds 59 against the brothers. 14:3 So they stayed there 60 for a considerable time, speaking out courageously for the Lord, who testified 61 to the message 62 of his grace, granting miraculous signs 63 and wonders to be performed through their hands. 14:4 But the population 64 of the city was divided; some 65 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 66 an attempt to mistreat 67 them and stone them, 68 14:6 Paul and Barnabas 69 learned about it 70 and fled to the Lycaonian cities of Lystra 71 and Derbe 72 and the surrounding region. 14:7 There 73 they continued to proclaim 74 the good news.
14:8 In 75 Lystra 76 sat a man who could not use his feet, 77 lame from birth, 78 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 79 stared 80 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 81 And the man 82 leaped up and began walking. 83 14:11 So when the crowds saw what Paul had done, they shouted 84 in the Lycaonian language, 85 “The gods have come down to us in human form!” 86 14:12 They began to call 87 Barnabas Zeus 88 and Paul Hermes, 89 because he was the chief speaker. 14:13 The priest of the temple 90 of Zeus, 91 located just outside the city, brought bulls 92 and garlands 93 to the city gates; he and the crowds wanted to offer sacrifices to them. 94 14:14 But when the apostles 95 Barnabas and Paul heard about 96 it, they tore 97 their clothes and rushed out 98 into the crowd, shouting, 99 14:15 “Men, why are you doing these things? We too are men, with human natures 100 just like you! We are proclaiming the good news to you, so that you should turn 101 from these worthless 102 things to the living God, who made the heaven, the earth, 103 the sea, and everything that is in them. 14:16 In 104 past 105 generations he allowed all the nations 106 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 107 by giving you rain from heaven 108 and fruitful seasons, satisfying you 109 with food and your hearts with joy.” 110 14:18 Even by saying 111 these things, they scarcely persuaded 112 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 113 and Iconium, 114 and after winning 115 the crowds over, they stoned 116 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 117 into the city. On 118 the next day he left with Barnabas for Derbe. 119
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 120 to Iconium, 121 and to Antioch. 122 14:22 They strengthened 123 the souls of the disciples and encouraged them to continue 124 in the faith, saying, “We must enter the kingdom 125 of God through many persecutions.” 126 14:23 When they had appointed elders 127 for them in the various churches, 128 with prayer and fasting 129 they entrusted them to the protection 130 of the Lord in whom they had believed. 14:24 Then they passed through 131 Pisidia and came into Pamphylia, 132 14:25 and when they had spoken the word 133 in Perga, 134 they went down to Attalia. 135 14:26 From there they sailed back to Antioch, 136 where they had been commended 137 to the grace of God for the work they had now completed. 138 14:27 When they arrived and gathered the church together, they reported 139 all the things God 140 had done with them, and that he had opened a door 141 of faith for the Gentiles. 14:28 So they spent 142 considerable 143 time with the disciples.
Jeremiah 23:1-40
Context23:1 The Lord says, 144 “The leaders of my people are sure to be judged. 145 They were supposed to watch over my people like shepherds watch over their sheep. But they are causing my people to be destroyed and scattered. 146 23:2 So the Lord God of Israel has this to say about the leaders who are ruling over his people: “You have caused my people 147 to be dispersed and driven into exile. You have not taken care of them. So I will punish you for the evil that you have done. 148 I, the Lord, affirm it! 149 23:3 Then I myself will regather those of my people 150 who are still alive from all the countries where I have driven them. I will bring them back to their homeland. 151 They will greatly increase in number. 23:4 I will install rulers 152 over them who will care for them. Then they will no longer need to fear or be terrified. None of them will turn up missing. 153 I, the Lord, promise it! 154
23:5 “I, the Lord, promise 155 that a new time will certainly come 156
when I will raise up for them a righteous branch, 157 a descendant of David.
He will rule over them with wisdom and understanding 158
and will do what is just and right in the land. 159
23:6 Under his rule 160 Judah will enjoy safety 161
and Israel will live in security. 162
This is the name he will go by:
‘The Lord has provided us with justice.’ 163
23:7 “So I, the Lord, say: 164 ‘A new time will certainly come. 165 People now affirm their oaths with “I swear as surely as the Lord lives who delivered the people of Israel out of Egypt.” 23:8 But at that time they will affirm them with “I swear as surely as the Lord lives who delivered the descendants of the former nation of Israel 166 from the land of the north and from all the other lands where he had banished 167 them.” 168 At that time they will live in their own land.’”
23:9 Here is what the Lord says concerning the false prophets: 170
My heart and my mind are deeply disturbed.
I tremble all over. 171
I am like a drunk person,
like a person who has had too much wine, 172
because of the way the Lord
and his holy word are being mistreated. 173
23:10 For the land is full of people unfaithful to him. 174
They live wicked lives and they misuse their power. 175
So the land is dried up 176 because it is under his curse. 177
The pastures in the wilderness are withered.
23:11 Moreover, 178 the Lord says, 179
“Both the prophets and priests are godless.
I have even found them doing evil in my temple!
23:12 So the paths they follow will be dark and slippery.
They will stumble and fall headlong.
For I will bring disaster on them.
A day of reckoning is coming for them.” 180
The Lord affirms it! 181
23:13 The Lord says, 182 “I saw the prophets of Samaria 183
doing something that was disgusting. 184
They prophesied in the name of the god Baal
and led my people Israel astray. 185
23:14 But I see the prophets of Jerusalem 186
doing something just as shocking.
They are unfaithful to me
and continually prophesy lies. 187
So they give encouragement to people who are doing evil,
with the result that they do not stop their evildoing. 188
I consider all of them as bad as the people of Sodom,
and the citizens of Jerusalem as bad as the people of Gomorrah. 189
23:15 So then I, the Lord who rules over all, 190
have something to say concerning the prophets of Jerusalem: 191
‘I will make these prophets eat the bitter food of suffering
and drink the poison water of judgment. 192
For the prophets of Jerusalem are the reason 193
that ungodliness 194 has spread throughout the land.’”
23:16 The Lord who rules over all 195 says to the people of Jerusalem: 196
“Do not listen to what
those prophets are saying to you.
They are filling you with false hopes.
They are reporting visions of their own imaginations,
not something the Lord has given them to say. 197
23:17 They continually say 198 to those who reject what the Lord has said, 199
‘Things will go well for you!’ 200
They say to all those who follow the stubborn inclinations of their own hearts,
‘Nothing bad will happen to you!’
23:18 Yet which of them has ever stood in the Lord’s inner circle 201
so they 202 could see and hear what he has to say? 203
Which of them have ever paid attention or listened to what he has said?
23:19 But just watch! 204 The wrath of the Lord
will come like a storm! 205
Like a raging storm it will rage down 206
on the heads of those who are wicked.
23:20 The anger of the Lord will not turn back
until he has fully carried out his intended purposes. 207
In days to come 208
you people will come to understand this clearly. 209
23:21 I did not send those prophets.
Yet they were in a hurry to give their message. 210
I did not tell them anything.
Yet they prophesied anyway.
23:22 But if they had stood in my inner circle, 211
they would have proclaimed my message to my people.
They would have caused my people to turn from their wicked ways
and stop doing the evil things they are doing.
23:23 Do you people think 212 that I am some local deity
and not the transcendent God?” 213 the Lord asks. 214
23:24 “Do you really think anyone can hide himself
where I cannot see him?” the Lord asks. 215
“Do you not know that I am everywhere?” 216
the Lord asks. 217
23:25 The Lord says, 218 “I have heard what those prophets who are prophesying lies in my name are saying. They are saying, ‘I have had a dream! I have had a dream!’ 219 23:26 Those prophets are just prophesying lies. They are prophesying the delusions of their own minds. 220 23:27 How long will they go on plotting 221 to make my people forget who I am 222 through the dreams they tell one another? That is just as bad as what their ancestors 223 did when they forgot who I am by worshiping the god Baal. 224 23:28 Let the prophet who has had a dream go ahead and tell his dream. Let the person who has received my message report that message faithfully. What is like straw cannot compare to what is like grain! 225 I, the Lord, affirm it! 226 23:29 My message is like a fire that purges dross! 227 It is like a hammer that breaks a rock in pieces! 228 I, the Lord, so affirm it! 229 23:30 So I, the Lord, affirm 230 that I am opposed to those prophets who steal messages from one another that they claim are from me. 231 23:31 I, the Lord, affirm 232 that I am opposed to those prophets who are using their own tongues to declare, ‘The Lord declares….’ 233 23:32 I, the Lord, affirm 234 that I am opposed to those prophets who dream up lies and report them. They are misleading my people with their reckless lies. 235 I did not send them. I did not commission them. They are not helping these people at all. 236 I, the Lord, affirm it!” 237
23:33 The Lord said to me, “Jeremiah, 238 when one of these people, or a prophet, or a priest asks you, ‘What burdensome message 239 do you have from the Lord?’ Tell them, ‘You are the burden, 240 and I will cast you away. 241 I, the Lord, affirm it! 242 23:34 I will punish any prophet, priest, or other person who says “The Lord’s message is burdensome.” 243 I will punish both that person and his whole family.’” 244
23:35 So I, Jeremiah, tell you, 245 “Each of you people should say to his friend or his relative, ‘How did the Lord answer? Or what did the Lord say?’ 246 23:36 You must no longer say that the Lord’s message is burdensome. 247 For what is ‘burdensome’ 248 really pertains to what a person himself says. 249 You are misrepresenting 250 the words of our God, the living God, the Lord who rules over all. 251 23:37 Each of you should merely ask the prophet, ‘What answer did the Lord give you? Or what did the Lord say?’ 252 23:38 But just suppose you continue to say, ‘The message of the Lord is burdensome.’ Here is what the Lord says will happen: ‘I sent word to you that you must not say, “The Lord’s message is burdensome.” But you used the words “The Lord’s message is burdensome” anyway. 23:39 So 253 I will carry you far off 254 and throw you away. I will send both you and the city I gave to you and to your ancestors out of my sight. 255 23:40 I will bring on you lasting shame and lasting disgrace which will never be forgotten!’”
Mark 9:1-50
Context9:1 And he said to them, “I tell you the truth, 256 there are some standing here who will not 257 experience 258 death before they see the kingdom of God come with power.” 259
9:2 Six days later 260 Jesus took with him Peter, James, and John and led them alone up a high mountain privately. And he was transfigured before them, 261 9:3 and his clothes became radiantly white, more so than any launderer in the world could bleach them. 9:4 Then Elijah appeared before them along with Moses, 262 and they were talking with Jesus. 9:5 So 263 Peter said to Jesus, 264 “Rabbi, it is good for us to be here. Let us make three shelters 265 – one for you, one for Moses, and one for Elijah.” 9:6 (For they were afraid, and he did not know what to say.) 266 9:7 Then 267 a cloud 268 overshadowed them, 269 and a voice came from the cloud, “This is my one dear Son. 270 Listen to him!” 271 9:8 Suddenly when they looked around, they saw no one with them any more except Jesus.
9:9 As they were coming down from the mountain, he gave them orders not to tell anyone what they had seen until after the Son of Man had risen from the dead. 9:10 They kept this statement to themselves, discussing what this rising from the dead meant.
9:11 Then 272 they asked him, 273 “Why do the experts in the law 274 say that Elijah must come first?” 9:12 He said to them, “Elijah does indeed come first, and restores all things. And why is it written that the Son of Man must suffer many things and be despised? 9:13 But I tell you that Elijah has certainly come, and they did to him whatever they wanted, just as it is written about him.”
9:14 When they came to the disciples, they saw a large crowd around them and experts in the law 275 arguing with them. 9:15 When the whole crowd saw him, they were amazed and ran 276 at once and greeted him. 9:16 He asked them, “What are you arguing about with them?” 9:17 A member of the crowd said to him, “Teacher, I brought you my son, who is possessed by a spirit that makes him mute. 9:18 Whenever it seizes him, it throws him down, and he foams at the mouth, grinds his teeth, and becomes rigid. I asked your disciples to cast it out, but 277 they were not able to do so.” 278 9:19 He answered them, 279 “You 280 unbelieving 281 generation! How much longer 282 must I be with you? How much longer must I endure 283 you? 284 Bring him to me.” 9:20 So they brought the boy 285 to him. When the spirit saw him, it immediately threw the boy into a convulsion. He 286 fell on the ground and rolled around, foaming at the mouth. 9:21 Jesus 287 asked his father, “How long has this been happening to him?” And he said, “From childhood. 9:22 It has often thrown him into fire or water to destroy him. But if you are able to do anything, have compassion on us and help us.” 9:23 Then Jesus said to him, “‘If you are able?’ 288 All things are possible for the one who believes.” 9:24 Immediately the father of the boy cried out and said, “I believe; help my unbelief!”
9:25 Now when Jesus saw that a crowd was quickly gathering, he rebuked 289 the unclean spirit, 290 saying to it, “Mute and deaf spirit, I command you, come out of him and never enter him again.” 9:26 It shrieked, threw him into terrible convulsions, and came out. The boy 291 looked so much like a corpse that many said, “He is dead!” 9:27 But Jesus gently took his hand and raised him to his feet, and he stood up.
9:28 Then, 292 after he went into the house, his disciples asked him privately, “Why couldn’t we cast it out?” 9:29 He told them, “This kind can come out only by prayer.” 293
9:30 They went out from there and passed through Galilee. But 294 Jesus 295 did not want anyone to know, 9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. 296 They 297 will kill him, 298 and after three days he will rise.” 299 9:32 But they did not understand this statement and were afraid to ask him.
9:33 Then 300 they came to Capernaum. 301 After Jesus 302 was inside the house he asked them, “What were you discussing on the way?” 9:34 But they were silent, for on the way they had argued with one another about who was the greatest. 9:35 After he sat down, he called the twelve and said to them, “If anyone wants to be first, he must be last of all and servant of all.” 9:36 He took a little child and had him stand among them. Taking him in his arms, he said to them, 9:37 “Whoever welcomes 303 one of these little children 304 in my name welcomes me, and whoever welcomes me does not welcome me but the one who sent me.”
9:38 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him because he was not following us.” 9:39 But Jesus said, “Do not stop him, because no one who does a miracle in my name will be able soon afterward to say anything bad about me. 9:40 For whoever is not against us is for us. 9:41 For I tell you the truth, 305 whoever gives you a cup of water because 306 you bear Christ’s 307 name will never lose his reward.
9:42 “If anyone causes one of these little ones who believe in me to sin, it would be better for him to have a huge millstone 308 tied around his neck and to be thrown into the sea. 9:43 If your hand causes you to sin, cut it off! It is better for you to enter into life crippled than to have 309 two hands and go into hell, 310 to the unquenchable fire. 9:44 [[EMPTY]] 311 9:45 If your foot causes you to sin, cut it off! It is better to enter life lame than to have 312 two feet and be thrown into hell. 9:46 [[EMPTY]] 313 9:47 If your eye causes you to sin, tear it out! 314 It is better to enter into the kingdom of God with one eye than to have 315 two eyes and be thrown into hell, 9:48 where their worm never dies and the fire is never quenched. 9:49 Everyone will be salted with fire. 316 9:50 Salt 317 is good, but if it loses its saltiness, 318 how can you make it salty again? Have salt in yourselves, and be at peace with each other.”
1 tn The word “death” has been supplied in the translation for clarification.
2 tn Heb “son.”
3 tn Heb “a man of Issachar.”
4 tn Traditionally, “judged.”
5 sn The name Habboth Jair means “tent villages of Jair” in Hebrew.
6 tn Heb “they call them Havvoth Jair to this day – which are in the land of Gilead.”
7 tn Heb “in the eyes of the
8 tn Or “served;” or “followed.”
9 sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).
10 map For location see Map1 A1; JP3 F3; JP4 F3.
11 tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”
12 tn Or “serve”; or “follow.”
13 tn Or “the
14 tn Heb “sold them into the hands of.”
15 tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.
16 tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.
17 tn Heb “the house of Ephraim.”
18 tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”
19 tn Or “served”; or “followed.”
20 tc The translation follows the LXX which reads “Midian”; the Hebrew text has “Maon.”
21 tn The words “Did I not deliver you” are interpretive. The Hebrew text simply reads, “Is it not from Egypt…when they oppressed you?” Perhaps the incomplete sentence reflects the
22 tn Heb “hand.”
23 tn Or “served”; or “followed.”
24 tn Heb “in your time of trouble.”
25 tn Heb “according to all whatever is good in your eyes.”
26 sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”
27 tn Heb “from their midst.”
28 tn Or “served”; or “followed.”
29 tn Heb “And his spirit grew short [i.e., impatient] with the suffering of Israel.” The Hebrew noun נֶפֶשׁ (nefesh) also appears as the subject of the verb קָצַר (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah’s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent “shepherds”).
30 tn Or “were summoned;” or “were mustered.”
31 tn Heb “the people, the officers.”
32 tn Heb “Who is the man who will begin fighting.”
33 tn Heb “Now he was the son of a woman, a prostitute, and Gilead fathered Jephthah.”
34 tn Heb “bore.”
35 tn Heb “in the house of our father.”
36 tn Or “fled from.”
37 tn Heb “brothers.”
38 tn Heb “Empty men joined themselves to Jephthah and went out with him.”
39 tn Heb “When the Ammonites fought with Israel.”
40 tn Or “elders.”
41 tn Heb “went to take Jephthah.”
42 tn Heb “to Jephthah.”
43 tn Heb “Did you not hate me and make me leave?”
44 tn Heb “therefore”; “even so.” For MT לָכֵן (lakhen, “therefore”) the LXX has an opposite reading, “not so,” which seems to be based on the Hebrew words לֹא כֵן (lo’ khen).
45 tn Heb “we have returned to you.” For another example of שׁוּב אֶל (shuv ’el) in the sense of “give allegiance to,” see 1 Kgs 12:27b.
46 sn Then you will become the leader. The leaders of Gilead now use the word רֹאשׁ (ro’sh, “head, leader”), the same term that appeared in their original, general offer (see 10:18). In their initial offer to Jephthah they had simply invited him to be their קָצִין (qatsin, “commander”; v. 6). When he resists they must offer him a more attractive reward – rulership over the region. See R. G. Boling, Judges (AB), 198.
47 tn Heb “leader of us and all who live in Gilead.”
48 tn “All right” is supplied in the translation for clarification.
49 tn Heb “places them before me.”
50 tn Some translate the final statement as a question, “will I really be your leader?” An affirmative sentence is preferable. Jephthah is repeating the terms of the agreement in an official manner. In v. 10 the leaders legally agree to these terms.
51 tn Heb “The
52 sn The
53 tn Heb “spoke all his words.” This probably refers to the “words” recorded in v. 9. Jephthah repeats the terms of the agreement at the
54 sn Iconium. See the note in 13:51.
55 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
56 sn See the note on synagogue in 6:9.
57 tn Or “that a large crowd.”
58 tn Or “who would not believe.”
59 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
60 tn The word “there” is not in the Greek text, but is implied.
61 sn The Lord testified to the message by granting the signs described in the following clause.
62 tn Grk “word.”
63 tn Here the context indicates the miraculous nature of the signs mentioned.
64 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
65 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
66 tn Grk “So there came about an attempt” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
67 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
68 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
69 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
70 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
71 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
map For location see JP1 E2; JP2 E2; JP3 E2.
72 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2.
73 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
74 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
75 tn Grk “And in.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
76 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
map For location see JP1 E2; JP2 E2; JP3 E2.
77 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
78 tn Grk “lame from his mother’s womb” (an idiom).
sn The description lame from birth makes clear how serious the condition was, and how real it was. This event is very similar to Acts 3:1-10, except here the lame man’s faith is clear from the start.
79 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
80 tn Or “looked.”
81 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
82 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
83 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
84 tn Grk “they lifted up their voice” (an idiom).
85 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
86 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
sn The gods have come down to us in human form. Greek culture spoke of “divine men.” In this region there was a story of Zeus and Hermes visiting the area (Ovid, Metamorphoses 8.611-725). The locals failed to acknowledge them, so judgment followed. The present crowd was determined not to make the mistake a second time.
87 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
88 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
89 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
90 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
91 sn See the note on Zeus in the previous verse.
92 tn Or “oxen.”
93 tn Or “wreaths.”
sn Garlands were commonly wreaths of wool with leaves and flowers woven in, worn on a person’s head or woven around a staff. They were an important part of many rituals used to worship pagan gods. Although it was an erroneous reaction, the priest’s reaction shows how all acknowledged their power and access to God.
94 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
95 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
96 tn The participle ἀκούσαντες (akousante") is taken temporally.
97 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
98 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
99 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
sn What follows is one of two speeches in Acts to a purely pagan audience (Acts 17 in Athens is the other). So Paul focused on God as Creator, a common link.
100 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
101 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
102 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
103 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
104 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
105 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
106 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
107 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
108 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
109 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
110 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
111 tn The participle λέγοντες (legontes) is regarded as indicating means.
112 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
113 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
114 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
115 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
116 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
117 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
118 tn Grk “And on.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
119 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
map For location see JP1 E2; JP2 E2; JP3 E2.
120 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
map For location see JP1 E2; JP2 E2; JP3 E2.
121 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
122 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
map For location see JP1 E2; JP2 E2; JP3 E2; JP4 E2.
123 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
124 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
125 sn This reference to the kingdom of God clearly refers to its future arrival.
126 tn Or “sufferings.”
127 sn Appointed elders. See Acts 20:17.
128 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
129 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
130 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
131 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
132 sn Pamphylia was a province along the southern coast of Asia Minor.
133 tn Or “message.”
134 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
135 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
136 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
137 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
138 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
139 tn Or “announced.”
140 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
141 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
142 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
143 tn Grk “no little (time)” (an idiom).
144 tn Heb “Oracle of the
145 sn Heb This particle once again introduces a judgment speech. The indictment is found in v. 1 and the announcement of judgment in v. 2. This leads into an oracle of deliverance in vv. 3-4. See also the note on the word “judged” in 22:13.
146 tn Heb “Woe to the shepherds who are killing and scattering the sheep of my pasture.” See the study note on 22:13 for the significance of “Sure to be judged” (Heb “Woe”) See the study note for the significance of the metaphor introduced here.
sn Verses 1-4 of ch. 23 are an extended metaphor in which the rulers are compared to shepherds and the people are compared to sheep. This metaphor has already been met with in 10:21 and is found elsewhere in the context of the
147 tn Heb “about the shepherds who are shepherding my people. ‘You have caused my sheep….’” For the metaphor see the study note on the previous verse.
148 tn Heb “Therefore, thus says the
149 tn Heb “Oracle of the
150 tn Heb “my sheep.”
151 tn Heb “their fold.”
152 tn Heb “shepherds.”
153 tn There are various nuances of the word פָּקַד (paqad) represented in vv. 2, 4. See Ps 8:4 (8:5 HT) and Zech 10:3 for “care for/take care of” (cf. BDB 823 s.v. פָּקַד Qal.A.1.a). See Exod 20:5; Amos 3:2; Jer 9:24; 11:22 for “punish” (cf. BDB 823 s.v. פָּקַד Qal.A.3). See 1 Kgs 20:39 and 2 Kgs 10:19 for “be missing” (cf. BDB 823 s.v. פָּקַד Niph.1).
sn There is an extended play on the Hebrew word פָּקַד which is a word with rather broad English equivalents. Here the word refers to the fault of the shepherds/rulers who have not “taken care” of the sheep/people (v. 2), the “punishment” for the evil they have done in not taking care of them (v. 2), and the fact that after the
154 tn Heb “Oracle of the
155 tn Heb “Oracle of the
156 tn Heb “Behold the days are coming.”
157 tn Heb “a righteous sprig to David” or “a righteous shoot” (NAB).
sn This passage and the parallel in Jer 33:15 are part of a growing number of prayers and prophecies regarding an ideal ruler to come forth from the Davidic line who will bring the justice, security, and well-being that the continuing line of Davidic rulers did not. Though there were periodic kings like Josiah who did fulfill the ideals set forth in Jer 22:3 (see Jer 22:15), by and large they were more like Jehoiakim who did not (see Jer 22:13). Hence the
158 tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper” see Amos 5:13; Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).
159 sn This has been the constant emphasis in this section. See 22:3 for the demand, 22:15 for its fulfillment, and 22:13 for its abuse. The ideal king would follow in the footsteps of his illustrious ancestor David (2 Sam 8:15) who set this forth as an ideal for his dynasty (2 Sam 23:3) and prayed for it to be true of his son Solomon (Ps 72:1-2).
160 tn Heb “In his days [= during the time he rules].”
161 tn Parallelism and context (cf. v. 4) suggest this nuance for the word often translated “be saved.” For this nuance elsewhere see Ps 119:117; Prov 28:18 for the verb (יָשַׁע [yasha’] in the Niphal); and Ps 12:6; Job 5:4, 11 for the related noun (יֶשַׁע, yesha’).
162 sn It should be noted that this brief oracle of deliverance implies the reunification of Israel and Judah under the future Davidic ruler. Jeremiah has already spoken about this reunification earlier in 3:18 and will have more to say about it in 30:3; 31:27, 31. This same ideal was espoused in the prophecies of Hosea (1:10-11 [2:1-2 HT]), Isaiah (11:1-4, 10-12), and Ezekiel (37:15-28) all of which have messianic and eschatological significance.
163 tn Heb “his name will be called ‘The
sn The Hebrew word translated “justice” here is very broad in its usage, and it is hard to catch all the relevant nuances for this word in this context. It is used for “vindication” in legal contexts (see, e.g., Job 6:29), for “deliverance” or “salvation” in exilic contexts (see, e.g., Isa 58:8), and in the sense of ruling, judging with “justice” (see, e.g., Lev 19:15; Isa 32:1). Here it probably sums up the justice that the
164 tn Heb “Oracle of the
165 tn Heb “Behold the days are coming.”
166 tn Heb “descendants of the house of Israel.”
167 tc It is probably preferable to read the third masculine singular plus suffix (הִדִּיחָם, hiddikham) here with the Greek version and the parallel passage in 16:15 rather than the first singular plus suffix in the MT (הִדַּחְתִּים, hiddakhtim). If this is not a case of mere graphic confusion, the MT could have arisen under the influence of the first person in v. 3. Though sudden shifts in person have been common in the book of Jeremiah, that is unlikely in a context reporting an oath.
168 tn This passage is the same as 16:14-15 with a few minor variations in Hebrew wording. The notes on that passage should be consulted for the rendering here. This passage has the Niphal of the verb “to say” rather than the impersonal use of the Qal. It adds the idea of “bringing out” to the idea of “bringing up out” and (Heb “who brought up and who brought out,” probably a case of hendiadys) before “the people [here “seed” rather than “children”] of Israel [here “house of Israel”] from the land of the north.” These are minor variations and do not affect the sense in any way. So the passage is rendered in much the same way.
sn This passage looks forward to a new and greater Exodus, one that so outstrips the earlier one that the earlier will not serve as the model of deliverance any longer. This same ideal was the subject of Isaiah’s earlier prophecies in Isa 11:11-12, 15-16; 43:16-21; 49:8-13; 51: 1-11.
169 sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).
170 tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the
171 tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.
172 tn Heb “wine has passed over him.”
173 tn Heb “wine because of the
sn The way the
174 tn Heb “adulterers.” But spiritual adultery is clearly meant as also in 3:8-9; 9:2, and probably also 5:7.
175 tn For the word translated “They live…lives” see usage in Jer 8:6. For the idea of “misusing” their power (Heb “their power is not right” i.e., used in the wrong way) see 2 Kgs 7:9; 17:9. In the original text this line (really two lines in the Hebrew poetry) are at the end of the verse. However, this places the antecedent too far away and could lead to confusion. The lines have been rearranged to avoid such confusion.
176 tn For the use of this verb see 12:4 and the note there.
177 tc The translation follows the majority of Hebrew
sn The curse is, of course, the covenant curse. See Deut 29:20-21 (29:19-20 HT) and for the specific curse see Deut 28:23-24. The curse is appropriate since their “adultery” lay in attributing their fertility to the god Baal (see Hos 2:9-13 (2:11-15 HT) and violating the covenant (see Hos 4:1-3).
178 tn The particle כִּי (ki) which begins this verse is parallel to the one at the beginning of the preceding verse. However, the connection is too distant to render it “for.” “Moreover” is intended to draw the parallel. The words “the
179 tn Heb “Oracle of the
180 tn For the last two lines see 11:23 and the notes there.
181 tn Heb “Oracle of the
182 tn The words “The
183 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
184 tn According to BDB 1074 s.v. תִּפְלָּה this word means “unseemly, unsavory.” The related adjective is used in Job 6:6 of the tastelessness of something that is unseasoned.
185 tn Heb “by Baal.”
sn Prophesying in the name of the god Baal was a clear violation of Mosaic law and punishable by death (see Deut 13:1-5). For an example of the apostasy encouraged by prophets of Baal in the northern kingdom of Israel see 1 Kgs 18:16-40.
186 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
187 tn Or “they commit adultery and deal falsely.” The word “shocking” only occurs here and in 5:30 where it is found in the context of prophesying lies. This almost assures that the reference to “walking in lies” (Heb “in the lie”) is referring to false prophesy. Moreover the references to the prophets in 5:13 and in 14:13-15 are all in the context of false prophesy as are the following references in this chapter in 23:24, 26, 32 and in 28:15. This appears to be the theme of this section. This also makes it likely that the reference to adultery is not literal adultery, though two of the false prophets in Babylon were guilty of this (29:23). The reference to “encouraging those who do evil” that follows also makes more sense if they were preaching messages of comfort rather than messages of doom. The verbs here are infinitive absolutes in place of the finite verb, probably used to place greater emphasis on the action (cf. Hos 4:2 in a comparable judgment speech.)
188 tn Heb “So they strengthen the hands of those doing evil so that they do not turn back from their evil.” For the use of the figure “strengthen the hands” meaning “encourage” see Judg 9:24; Ezek 13:22 (and cf. BDB 304 s.v. חָזַק Piel.2). The vav consecutive on the front of the form gives the logical consequence equivalent to “so” in the translation.
189 tn Heb “All of them are to me like Sodom and its [Jerusalem’s] inhabitants like Gomorrah.”
sn The rhetoric of this passage is very forceful. Like Amos who focuses attention on the sins of the surrounding nations to bring out more forcefully the heinousness of Israel’s sin, God focuses attention on the sins of the prophets of Samaria to bring out the even worse sin of the prophets of Jerusalem. (The oracle is directed at them, not at the prophets of Samaria. See the announcement of judgment that follows.) The
190 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for explanation of this title.
191 tn Heb “Therefore, thus says the
192 tn Heb “I will feed this people wormwood and make them drink poison water.” For these same words of judgment on another group see 9:15 (9:14 HT). “Wormwood” and “poison water” are not to be understood literally here but are symbolic of judgment and suffering. See, e.g., BDB 542 s.v. לַעֲנָה.
193 tn The compound preposition מֵאֵת (me’et) expresses source or origin (see BDB 86 s.v. אֵת 4.c). Context shows that the origin is in their false prophesying which encourages people in their evil behavior.
194 sn A word that derives from this same Hebrew word is used in v. 11 at the beginning of the
195 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for explanation of this title.
196 tn The words “to the people of Jerusalem” are not in the Hebrew text but are supplied in the translation to reflect the masculine plural form of the imperative and the second masculine plural form of the pronoun. These words have been supplied in the translation for clarity.
197 tn Heb “They tell of a vision of their own heart [= mind] not from the mouth of the
198 tn The translation reflects an emphatic construction where the infinitive absolute follows a participle (cf. GKC 343 §113.r).
199 tc The translation follows the Greek version. The Hebrew text reads, “who reject me, ‘The
200 tn Heb “You will have peace.” But see the note on 14:13. See also 6:14 and 8:11.
201 tn Or “has been the
sn The
202 tn The form here is a jussive with a vav of subordination introducing a purpose after a question (cf. GKC 322 §109.f).
203 tc Heb “his word.” In the second instance (“what he has said” at the end of the verse) the translation follows the suggestion of the Masoretes (Qere) and many Hebrew
204 tn Heb “Behold!”
205 tn The syntax of this line has generally been misunderstood, sometimes to the point that some want to delete the word wrath. Both here and in 30:23 where these same words occur the word “anger” stands not as an accusative of attendant circumstance but an apposition, giving the intended referent to the figure. Comparison should be made with Jer 25:15 where “this wrath” is appositional to “the cup of wine” (cf. GKC 425 §131.k).
206 tn The translation is deliberate, intending to reflect the repetition of the Hebrew root which is “swirl/swirling.”
207 tn Heb “until he has done and until he has carried out the purposes of his heart.”
208 tn Heb “in the latter days.” However, as BDB 31 s.v. אַחֲרִית b suggests, the meaning of this idiom must be determined from the context. Sometimes it has remote, even eschatological, reference and other times it has more immediate reference as it does here and in Jer 30:23 where it refers to the coming days of Babylonian conquest and exile.
209 tn The translation is intended to reflect a Hebrew construction where a noun functions as the object of a verb from the same root word (the Hebrew cognate accusative).
210 tn Heb “Yet they ran.”
sn The image is that of a messenger bearing news from the king. See 2 Sam 18:19-24; Jer 51:31; Isa 40:9; 52:7; Hab 2:2 (the tablet/scroll bore the message the runner was to read to the intended recipients of his message). Their message has been given in v. 17 (see notes there for cross references).
211 tn Or “had been my confidant.” See the note on v. 18.
212 tn The words “Do you people think” at the beginning of this verse and “Do you really think” at the beginning of the next verse are not in the text but are a way of trying to convey the nature of the rhetorical questions which expect a negative answer. They are also a way of trying to show that the verses are still connected with the preceding discussion addressed to the people (cf. 23:16, 20).
213 tn Heb “Am I a god nearby and not a god far off?” The question is sometimes translated as though there is an alternative being given in v. 23, one that covers both the ideas of immanence and transcendence (i.e., “Am I only a god nearby and not also a god far off?”). However, the hey interrogative (הַ) at the beginning of this verse and the particle (אִם, ’im) at the beginning of the next show that the linkage is between the question in v. 23 and that in v. 24a. According to BDB 210 s.v. הֲ 1.d both questions in this case expect a negative answer.
sn The thought that is expressed here must be viewed against the background of ancient Near Eastern thought where gods were connected with different realms, e.g., Baal, the god of wind, rain, and fertility, Mot, the god of drought, infertility, and death, Yam, the god of the sea and of chaos. Moreover, Baal was worshiped in local manifestations as the Baal of Peor, Baal of Gad, etc. Hence, Baal is sometimes spoken of in the singular and sometimes in the plural. The
214 tn Heb “Oracle of the
215 tn Heb “Oracle of the
216 tn The words “Don’t you know” are not in the text. They are a way of conveying the idea that the question which reads literally “Do I not fill heaven and earth?” expects a positive answer. They follow the pattern used at the beginning of the previous two questions and continue that thought. The words are supplied in the translation for clarity.
217 tn Heb “Oracle of the
218 tn The words, “The
219 sn To have had a dream was not an illegitimate means of receiving divine revelation. God had revealed himself in the past to his servants through dreams (e.g., Jacob [Gen 31:10-11] and Joseph [Gen 37:6, 7, 9]) and God promised to reveal himself through dreams (Num 12:6; Joel 2:28 [3:1 HT]). What was illegitimate was to use the dream to lead people away from the
220 sn See the parallel passage in Jer 14:13-15.
221 tn The relation of the words to one another in v. 26 and the beginning of v. 27 has created difficulties for translators and commentators. The proper solution is reflected in the NJPS. Verses 26-27 read somewhat literally, “How long is there in the hearts of the prophets who are prophesying the lie and [in the hearts of] the prophets of the delusions of their [own] heart the plotting to cause my people to forget my name…” Most commentaries complain that the text is corrupt, that there is no subject for “is there.” However, the long construct qualification “in the hearts of” has led to the lack of observation that the proper subject is “the plotting to make my people forget.” There are no exact parallels but Jer 14:22; Neh 5:5 follow the same structure. The “How long” precedes the other means of asking a question for the purpose of emphasis (cf. BDB 210 s.v. הֲ 1.b and compare for example the usage in 2 Sam 7:7). There has also been a failure to see that “the prophets of the delusion of…” is a parallel construct noun after “heart of.” Stripping the syntax down to its barest minimum and translating literally, the sentence would read “How long will the plotting…continue in the hearts of the prophets who…and [in hearts of] the prophets of…” The sentence has been restructured in the translation to conform to contemporary English style but attempt has been made to maintain the same subordinations.
222 tn Heb “my name.”
sn In the OT, the “name” reflected the person’s character (cf. Gen 27:36; 1 Sam 25:25) or his reputation (Gen 11:4; 2 Sam 8:13). To speak in someone’s name was to act as his representative or carry his authority (1 Sam 25:9; 1 Kgs 21:8). To call someone’s name over something was to claim it for one’s own (2 Sam 12:28). Hence, here to forget the name is equivalent to forgetting who he was in his essential character (cf. Exod 3:13-15; 6:3; 34:5-7). By preaching lies they had obliterated part of his essential character and caused people to forget who he really was.
223 tn Heb “fathers” (also in v. 39).
224 tn Heb “through Baal.” This is an elliptical expression for the worship of Baal. See 11:17; 12:16; 19:5 for other references to their relation to Baal. There is a deliberate paralleling in the syntax here between “through their dreams” and “through Baal.”
225 tn Heb “What to the straw with [in comparison with] the grain?” This idiom represents an emphatic repudiation or denial of relationship. See, for example, the usage in 2 Sam 16:10 and note BDB 553 s.v. מָה 1.d(c).
226 tn Heb “Oracle of the
227 tn Heb “Is not my message like a fire?” The rhetorical question expects a positive answer that is made explicit in the translation. The words “that purges dross” are not in the text but are implicit to the metaphor. They are supplied in the translation for clarity.
228 tn Heb “Is it not like a hammer that breaks a rock in pieces?” See preceding note.
229 tn Heb “Oracle of the
230 tn Heb “Oracle of the
231 tn Heb “who are stealing my words from one another.” However, context shows that it is their own word which they claim is from the
232 tn Heb “Oracle of the
233 tn The word “The
sn Jer 23:30-33 are filled with biting sarcasm. The verses all begin with “Behold I am against the prophets who…” and go on to describe their reprehensible behavior. They “steal” one another’s messages which the
234 tn Heb “Oracle of the
235 tn Heb “with their lies and their recklessness.” This is an example of hendiadys where two nouns (in this case a concrete and an abstract one) are joined by “and” but one is intended to be the adjectival modifier of the other.
236 sn In the light of what has been said this is a rhetorical understatement; they are not only “not helping,” they are leading them to their doom (cf. vv. 19-22). This figure of speech is known as litotes.
237 tn Heb “Oracle of the
238 tn The words “The
239 tn The meaning of vv. 33-40 is debated. The translation given here follows the general direction of NRSV and REB rather than that of NIV and the related direction taken by NCV and God’s Word. The meaning of vv. 33-40 are debated because of (1) the ambiguity involved in the word מָשָּׂא (masa’), which can mean either “burden” (as something carried or weighing heavily on a person; see, e.g., Exod 23:5; Num 4:27; 2 Sam 15:33; Ps 38:4) or “oracle” (of doom; see, e. g., Isa 13:1; Nah 1:1); (the translation is debated due to etymological concerns), (2) the ambiguity of the line in v. 36 which has been rendered “For what is ‘burdensome’ really pertains rather to what a person himself says” (Heb “the burden is to the man his word”), and (3) the text in v. 33 of “you are the burden.” Many commentaries see a wordplay on the two words “burden” and “oracle” which are homonyms. However, from the contrasts that are drawn in the passage, it is doubtful whether the nuance of “oracle” ever is in view. The word is always used in the prophets of an oracle of doom or judgment; it is not merely revelation of God which one of the common people would have been uttering (contra NIV). Jeremiah never uses the word in that sense nor does anyone else in the book of Jeremiah.
sn What is in view here is the idea that the people consider Jeremiah’s views of loyalty to God and obedience to the covenant “burdensome.” I.e., what burdensome demands is the
240 tc The translation follows the Latin and Greek versions. The Hebrew text reads “What burden [i.e., burdensome message]?” The syntax of “what message?” is not in itself objectionable; the interrogative can function as an adjective (cf. BDB 552 s.v. מָה 1.a[a]). What is objectionable to virtually all the commentaries and lexicons is the unparalleled use of the accusative particle in front of the interrogative and the noun (see, e.g., BDB 672 s.v. III מָשָּׂא and GKC 365-66 §117.m, n. 3). The emendation only involves the redivision and revocalization of the same consonants: אֶת־מַה־מַשָּׂא (’et-mah-masa’) becomes אַתֶּם הַמָּשָּׂא (’atem hammasa’). This also makes a much more natural connection for the vav consecutive perfect that follows (cf. GKC 334 §112.x and compare Isa 6:7; Judg 13:3).
241 tn The meaning “cast you away” is questioned by some because the word is regularly used of “forsaking” or “abandoning” (see, e.g., Jer 7:29; 12:7; 15:6). However, it is clearly use of “casting down” or “throwing away” in Ezek 29:5; 32:4 and that meaning is virtually assured in v. 39 where the verb is combined with the phrase “from my presence” which is elsewhere used in rejection contexts with verbs like “send away,” “throw out,” or “remove” (see BDB 819 s.v. פָּנֶה II.8.a). This is another example of the bracketing effect of a key word and should be rendered the same in the two passages. Moreover, it fits in nicely with the play on “burden” here.
242 tn Heb “Oracle of the
243 tn Heb “burden of the
244 tn Heb “And the prophet or the priest or the people [common person] who says, ‘The burden of the
245 tn The words “So, I, Jeremiah tell you” are not in the text. They are supplied in the translation for clarity to show that it is he who is addressing the people, not the
246 tn This line is sometimes rendered as a description of what the people are doing (cf. NIV). However, repetition with some slight modification referring to the prophet in v. 37 followed by the same kind of prohibition that follows here shows that what is being contrasted is two views toward the
247 tn Heb “burden of the
248 tn Heb “the burden.”
249 tn Heb “The burden is [or will be] to a man his word.” There is a good deal of ambiguity regarding how this line is to be rendered. For the major options and the issues involved W. L. Holladay, Jeremiah (Hermeneia), 1:651-52 should be consulted. Most of them are excluded by the observation that מַשָּׂא probably does not mean “oracle” anywhere in this passage (see note on v. 33 regarding the use of this word). Hence it does not mean “every man’s word becomes his oracle” as in NIV or “for that ‘burden’ [= oracle] is what he entrusts to the man of his word” (W. McKane, Jeremiah [ICC], 1:600-601). The latter is also ruled out by the fact that the antecedent of “his” on “his word” is clearly the word “man” in front of it. This would be the only case where the phrase “man of his word” occurs. There is also no textual reason for repointing the noun with the article as the noun with the interrogative to read “For how can his word become a burden to anyone?” There are, of course, other options but this is sufficient to show that the translation has been chosen after looking at other alternatives.
250 tn Heb “turning.” See BDB 245 s.v. הָפַךְ Qal.1.c and Lev 13:55; Jer 13:33 “changing, altering.”
251 tn Heb “Yahweh of armies.”
sn See the study note on 2:19 for the explanation of the significance of this title.
sn As noted in v. 35 the prophet is Jeremiah. The message is directed against the prophet, priest, or common people who have characterized his message as a “burden from the
253 tn The translation of v. 38 and the first part of v. 39 represents the restructuring of a long and complex Hebrew sentence: Heb “But if you say, ‘The burden of the
254 tc The translation follows a few Hebrew
255 tn Heb “throw you and the city that I gave you and your fathers out of my presence.” The English sentences have been broken down to conform to contemporary English style.
256 tn Grk “Truly (ἀμήν, amhn), I say to you.”
257 tn The Greek negative here (οὐ μή, ou mh) is the strongest possible.
258 tn Grk “will not taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
259 sn Several suggestions have been made as to the referent for the phrase the kingdom of God come with power: (1) the transfiguration itself, which immediately follows in the narrative; (2) Jesus’ resurrection and ascension; (3) the coming of the Spirit; (4) Jesus’ second coming and the establishment of the kingdom. The reference to after six days in 9:2 seems to indicate that Mark had the transfiguration in mind insofar as it was a substantial prefiguring of the consummation of the kingdom (although this interpretation is not without its problems). As such, the transfiguration was a tremendous confirmation to the disciples that even though Jesus had just finished speaking of his death (8:31; 9:31; 10:33), he was nonetheless the promised Messiah and things were proceeding according to God’s plan.
260 tn Grk “And after six days.”
261 sn In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord’s glory after his visit to the mountain in Exod 34. So the disciples saw Jesus transfigured, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom).
262 sn Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times).
263 tn Here καί (kai) has been translated as “so” to indicate the implied sequence of events within the narrative.
264 tn Grk “And answering, Peter said to Jesus.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
265 tn Or “dwellings,” “booths” (referring to the temporary booths constructed in the celebration of the feast of Tabernacles).
sn Peter apparently wanted to celebrate the feast of Tabernacles or Booths that looked forward to the end and wanted to treat Moses, Elijah, and Jesus as equals by making three shelters (one for each). It was actually a way of expressing honor to Jesus, but the next few verses make it clear that it was not enough honor.
266 sn This is a parenthetical note by the author.
267 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
268 sn This cloud is the cloud of God’s presence and the voice is his as well.
269 tn Grk “And there came a cloud, surrounding them.”
270 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
271 sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.
272 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
273 tn Grk “And they were asking him, saying.” The participle λέγοντες (legontes) is redundant and has not been translated.
274 tn Or “Why do the scribes.” See the note on the phrase “experts in the law” in 1:22.
275 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
276 tn Grk The participle προστρέχοντες (prostrecontes) has been translated as a finite verb to make the sequence of events clear in English.
277 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
278 tn The words “to do so” are not in the Greek text, but have been supplied for clarity and stylistic reasons.
279 tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.
280 tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”
281 tn Or “faithless.”
sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.
282 tn Grk “how long.”
283 tn Or “put up with.” See Num 11:12; Isa 46:4.
284 sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.
285 tn Grk “him.”
286 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
287 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
288 tc Most
289 tn Or “commanded” (often with the implication of a threat, L&N 33.331).
290 sn Unclean spirit refers to an evil spirit.
291 tn Grk “he”; the referent (the boy) has been specified in the translation for clarity. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
292 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
293 tc Most witnesses, even early and excellent ones (Ì45vid א2 A C D L W Θ Ψ Ë1,13 33 Ï lat co), have “and fasting” (καὶ νηστείᾳ, kai nhsteia) after “prayer” here. But this seems to be a motivated reading, due to the early church’s emphasis on fasting (TCGNT 85; cf., e.g., 2 Clem. 16:4; Pol. Phil 7:2; Did. 1:3; 7:4). That the most important witnesses (א* B), as well as a few others (0274 2427 k), lack καὶ νηστείᾳ, when a good reason for the omission is difficult to find, argues strongly for the shorter reading.
294 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
295 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
296 tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.
297 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
298 tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.
299 sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.
300 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
301 map For location see Map1 D2; Map2 C3; Map3 B2.
302 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
303 tn This verb, δέχομαι (decomai), is a term of hospitality (L&N 34.53).
304 sn Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.
305 tn Grk “Truly (ἀμήν, amhn), I say to you.”
306 tn Grk “in [the] name that of Christ you are.”
307 tn Or “bear the Messiah’s”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
sn See the note on Christ in 8:29.
308 tn Grk “the millstone of a donkey.” This refers to a large flat stone turned by a donkey in the process of grinding grain (BDAG 661 s.v. μύλος 2; L&N 7.68-69). The same term is used in the parallel account in Matt 18:6.
sn The punishment of drowning with a heavy weight attached is extremely gruesome and reflects Jesus’ views concerning those who cause others who believe in him to sin.
309 tn Grk “than having.”
310 sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36). This Greek term also occurs in vv. 45, 47.
311 tc Most later
312 tn Grk “than having.”
313 tc See tc note at the end of v. 43.
314 tn Grk “throw it out.”
315 tn Grk “than having.”
316 tc The earliest
sn The statement everyone will be salted with fire is difficult to interpret. It may be a reference to (1) unbelievers who enter hell as punishment for rejection of Jesus, indicating that just as salt preserves so they will be preserved in their punishment in hell forever; (2) Christians who experience suffering in this world because of their attachment to Christ; (3) any person who experiences suffering in a way appropriate to their relationship to Jesus. For believers this means the suffering of purification, and for unbelievers it means hell, i.e., eternal torment.
317 sn Salt was used as seasoning or fertilizer (BDAG 41 s.v. ἅλας a), or as a preservative. If salt ceased to be useful, it was thrown away. With this illustration Jesus warned about a disciple who ceased to follow him.
318 sn The difficulty of this saying is understanding how salt could lose its saltiness since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud (b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca.