Joshua 6:6-27 
Context6:6 So Joshua son of Nun summoned the priests and instructed them, “Pick up the ark of the covenant, and seven priests must carry seven rams’ horns in front of the ark of the Lord.” 6:7 And he told 1 the army, 2 “Move ahead 3 and march around the city, with armed troops going ahead of the ark of the Lord.”
6:8 When Joshua gave the army its orders, 4 the seven priests carrying the seven rams’ horns before the Lord moved ahead and blew the horns as the ark of the covenant of the Lord followed behind. 6:9 Armed troops marched ahead of the priests blowing the horns, while the rear guard followed along behind the ark blowing rams’ horns. 6:10 Now Joshua had instructed the army, 5 “Do not give a battle cry 6 or raise your voices; say nothing 7 until the day I tell you, ‘Give the battle cry.’ 8 Then give the battle cry!” 9 6:11 So Joshua made sure they marched the ark of the Lord around the city one time. 10 Then they went back to the camp and spent the night there. 11
6:12 Bright and early the next morning Joshua had the priests pick up the ark of the Lord. 12 6:13 The seven priests carrying the seven rams’ horns before the ark of the Lord marched along blowing their horns. Armed troops marched ahead of them, while the rear guard followed along behind the ark of the Lord blowing rams’ horns. 6:14 They marched around the city one time on the second day, then returned to the camp. They did this six days in all.
6:15 On the seventh day they were up at the crack of dawn 13 and marched around the city as before – only this time they marched around it seven times. 14 6:16 The seventh time around, the priests blew the rams’ horns and Joshua told the army, 15 “Give the battle cry, 16 for the Lord is handing the city over to you! 17 6:17 The city and all that is in it must be set apart for the Lord, 18 except for Rahab the prostitute and all who are with her in her house, because she hid the spies 19 we sent. 6:18 But be careful when you are setting apart the riches for the Lord. If you take any of it, you will make the Israelite camp subject to annihilation and cause a disaster. 20 6:19 All the silver and gold, as well as bronze and iron items, belong to the Lord. 21 They must go into the Lord’s treasury.”
6:20 The rams’ horns sounded 22 and when the army 23 heard the signal, 24 they gave a loud battle cry. 25 The wall collapsed 26 and the warriors charged straight ahead into the city and captured it. 27 6:21 They annihilated with the sword everything that breathed in the city, 28 including men and women, young and old, as well as cattle, sheep, and donkeys. 6:22 Joshua told the two men who had spied on the land, “Enter the prostitute’s house 29 and bring out the woman and all who belong to her as you promised her.” 30 6:23 So the young spies went and brought out Rahab, her father, mother, brothers, and all who belonged to her. They brought out her whole family and took them to a place outside 31 the Israelite camp. 6:24 But they burned 32 the city and all that was in it, except for the silver, gold, and bronze and iron items they put in the treasury of the Lord’s house. 33 6:25 Yet Joshua spared 34 Rahab the prostitute, her father’s family, 35 and all who belonged to her. She lives in Israel 36 to this very day because she hid the messengers Joshua sent to spy on Jericho. 37 6:26 At that time Joshua made this solemn declaration: 38 “The man who attempts to rebuild 39 this city of Jericho 40 will stand condemned before the Lord. 41 He will lose his firstborn son when he lays its foundations and his youngest son when he erects its gates!” 42 6:27 The Lord was with Joshua and he became famous throughout the land. 43
Psalms 135:1--136:26
Context135:1 Praise the Lord!
Praise the name of the Lord!
Offer praise, you servants of the Lord,
135:2 who serve 45 in the Lord’s temple,
in the courts of the temple of our God.
135:3 Praise the Lord, for the Lord is good!
Sing praises to his name, for it is pleasant! 46
135:4 Indeed, 47 the Lord has chosen Jacob for himself,
Israel to be his special possession. 48
135:5 Yes, 49 I know the Lord is great,
and our Lord is superior to all gods.
135:6 He does whatever he pleases
in heaven and on earth,
in the seas and all the ocean depths.
135:7 He causes the clouds to arise from the end of the earth,
makes lightning bolts accompany the rain,
and brings the wind out of his storehouses.
135:8 He struck down the firstborn of Egypt,
including both men and animals.
135:9 He performed awesome deeds 50 and acts of judgment 51
in your midst, O Egypt,
against Pharaoh and all his servants.
135:10 He defeated many nations,
and killed mighty kings –
135:11 Sihon, king of the Amorites,
and Og, king of Bashan,
and all the kingdoms of Canaan.
135:12 He gave their land as an inheritance,
as an inheritance to Israel his people.
135:13 O Lord, your name endures, 52
your reputation, O Lord, lasts. 53
135:14 For the Lord vindicates 54 his people,
and has compassion on his servants. 55
135:15 The nations’ idols are made of silver and gold,
they are man-made. 56
135:16 They have mouths, but cannot speak,
eyes, but cannot see,
135:17 and ears, but cannot hear.
Indeed, they cannot breathe. 57
135:18 Those who make them will end up 58 like them,
as will everyone who trusts in them.
135:19 O family 59 of Israel, praise the Lord!
O family of Aaron, praise the Lord!
135:20 O family of Levi, praise the Lord!
You loyal followers 60 of the Lord, praise the Lord!
135:21 The Lord deserves praise in Zion 61 –
he who dwells in Jerusalem. 62
Praise the Lord!
136:1 Give thanks to the Lord, for he is good,
for his loyal love endures. 64
136:2 Give thanks to the God of gods,
for his loyal love endures.
136:3 Give thanks to the Lord of lords,
for his loyal love endures,
136:4 to the one who performs magnificent, amazing deeds all by himself,
for his loyal love endures,
136:5 to the one who used wisdom to make the heavens,
for his loyal love endures,
136:6 to the one who spread out the earth over the water,
for his loyal love endures,
136:7 to the one who made the great lights,
for his loyal love endures,
136:8 the sun to rule by day,
for his loyal love endures,
136:9 the moon and stars to rule by night,
for his loyal love endures,
136:10 to the one who struck down the firstborn of Egypt,
for his loyal love endures,
136:11 and led Israel out from their midst,
for his loyal love endures,
136:12 with a strong hand and an outstretched arm,
for his loyal love endures,
136:13 to the one who divided 65 the Red Sea 66 in two, 67
for his loyal love endures,
136:14 and led Israel through its midst,
for his loyal love endures,
136:15 and tossed 68 Pharaoh and his army into the Red Sea,
for his loyal love endures,
136:16 to the one who led his people through the wilderness,
for his loyal love endures,
136:17 to the one who struck down great kings,
for his loyal love endures,
136:18 and killed powerful kings,
for his loyal love endures,
136:19 Sihon, king of the Amorites,
for his loyal love endures,
136:20 Og, king of Bashan,
for his loyal love endures,
136:21 and gave their land as an inheritance,
for his loyal love endures,
136:22 as an inheritance to Israel his servant,
for his loyal love endures,
136:23 to the one who remembered us when we were down, 69
for his loyal love endures,
136:24 and snatched us away from our enemies,
for his loyal love endures,
136:25 to the one who gives food to all living things, 70
for his loyal love endures.
136:26 Give thanks to the God of heaven,
for his loyal love endures!
Isaiah 66:1-24
Context66:1 This is what the Lord says:
“The heavens are my throne
and the earth is my footstool.
Where then is the house you will build for me?
Where is the place where I will rest?
that is how they came to be,” 72 says the Lord.
I show special favor 73 to the humble and contrite,
who respect what I have to say. 74
66:3 The one who slaughters a bull also strikes down a man; 75
the one who sacrifices a lamb also breaks a dog’s neck; 76
the one who presents an offering includes pig’s blood with it; 77
the one who offers incense also praises an idol. 78
They have decided to behave this way; 79
they enjoy these disgusting practices. 80
66:4 So I will choose severe punishment 81 for them;
I will bring on them what they dread,
because I called, and no one responded,
I spoke and they did not listen.
They did evil before me; 82
they chose to do what displeases me.”
66:5 Hear the word of the Lord,
you who respect what he has to say! 83
Your countrymen, 84 who hate you
and exclude you, supposedly for the sake of my name,
say, “May the Lord be glorified,
then we will witness your joy.” 85
But they will be put to shame.
66:6 The sound of battle comes from the city;
the sound comes from the temple!
It is the sound of the Lord paying back his enemies.
66:7 Before she goes into labor, she gives birth!
Before her contractions begin, she delivers a boy!
66:8 Who has ever heard of such a thing?
Who has ever seen this?
Can a country 86 be brought forth in one day?
Can a nation be born in a single moment?
Yet as soon as Zion goes into labor she gives birth to sons!
66:9 “Do I bring a baby to the birth opening and then not deliver it?”
asks the Lord.
“Or do I bring a baby to the point of delivery and then hold it back?”
asks your God. 87
66:10 Be happy for Jerusalem
and rejoice with her, all you who love her!
Share in her great joy,
all you who have mourned over her!
66:11 For 88 you will nurse from her satisfying breasts and be nourished; 89
you will feed with joy from her milk-filled breasts. 90
66:12 For this is what the Lord says:
“Look, I am ready to extend to her prosperity that will flow like a river,
the riches of nations will flow into her like a stream that floods its banks. 91
You will nurse from her breast 92 and be carried at her side;
you will play on her knees.
66:13 As a mother consoles a child, 93
so I will console you,
and you will be consoled over Jerusalem.”
66:14 When you see this, you will be happy, 94
and you will be revived. 95
The Lord will reveal his power to his servants
and his anger to his enemies. 96
66:15 For look, the Lord comes with fire,
his chariots come like a windstorm, 97
to reveal his raging anger,
his battle cry, and his flaming arrows. 98
66:16 For the Lord judges all humanity 99
with fire and his sword;
the Lord will kill many. 100
66:17 “As for those who consecrate and ritually purify themselves so they can follow their leader and worship in the sacred orchards, 101 those who eat the flesh of pigs and other disgusting creatures, like mice 102 – they will all be destroyed together,” 103 says the Lord. 66:18 “I hate their deeds and thoughts! So I am coming 104 to gather all the nations and ethnic groups; 105 they will come and witness my splendor. 66:19 I will perform a mighty act among them 106 and then send some of those who remain to the nations – to Tarshish, Pul, 107 Lud 108 (known for its archers 109 ), Tubal, Javan, 110 and to the distant coastlands 111 that have not heard about me or seen my splendor. They will tell the nations of my splendor. 66:20 They will bring back all your countrymen 112 from all the nations as an offering to the Lord. They will bring them 113 on horses, in chariots, in wagons, on mules, and on camels 114 to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 66:21 And I will choose some of them as priests and Levites,” says the Lord. 66:22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain. 66:23 From one month 115 to the next and from one Sabbath to the next, all people 116 will come to worship me,” 117 says the Lord. 66:24 “They will go out and observe the corpses of those who rebelled against me, for the maggots that eat them will not die, 118 and the fire that consumes them will not die out. 119 All people will find the sight abhorrent.” 120
Matthew 14:1-36
Context14:1 At that time Herod the tetrarch 121 heard reports about Jesus, 14:2 and he said to his servants, “This is John the Baptist. He has been raised from the dead! And because of this, miraculous powers are at work in him.” 14:3 For Herod had arrested John, bound him, 122 and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told 123 him, “It is not lawful for you to have her.” 124 14:5 Although 125 Herod 126 wanted to kill John, 127 he feared the crowd because they accepted John as a prophet. 14:6 But on Herod’s birthday, the daughter of Herodias danced before them and pleased Herod, 14:7 so much that he promised with an oath 128 to give her whatever she asked. 14:8 Instructed by her mother, she said, “Give me the head of John the Baptist here on a platter.” 14:9 Although it grieved the king, 129 because of his oath and the dinner guests he commanded it to be given. 14:10 So 130 he sent and had John beheaded in the prison. 14:11 His 131 head was brought on a platter and given to the girl, and she brought it to her mother. 14:12 Then John’s 132 disciples came and took the body and buried it and went and told Jesus.
14:13 Now when Jesus heard this he went away from there privately in a boat to an isolated place. But when the crowd heard about it, 133 they followed him on foot from the towns. 134 14:14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 14:15 When evening arrived, his disciples came to him saying, “This is an isolated place 135 and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 14:16 But he 136 replied, “They don’t need to go. You 137 give them something to eat.” 14:17 They 138 said to him, “We have here only five loaves and two fish.” 14:18 “Bring them here to me,” he replied. 14:19 Then 139 he instructed the crowds to sit down on the grass. He took the five loaves and two fish, and looking up to heaven he gave thanks and broke the loaves. He gave them to the disciples, 140 who in turn gave them to the crowds. 141 14:20 They all ate and were satisfied, and they picked up the broken pieces left over, twelve baskets full. 14:21 Not counting women and children, there were about five thousand men who ate.
14:22 Immediately Jesus 142 made the disciples get into the boat and go ahead of him to the other side, while he dispersed the crowds. 14:23 And after he sent the crowds away, he went up the mountain by himself to pray. When evening came, he was there alone. 14:24 Meanwhile the boat, already far from land, 143 was taking a beating from the waves because the wind was against it. 14:25 As the night was ending, 144 Jesus came to them walking on the sea. 145 14:26 When 146 the disciples saw him walking on the water 147 they were terrified and said, “It’s a ghost!” and cried out with fear. 14:27 But immediately Jesus 148 spoke to them: 149 “Have courage! It is I. Do not be afraid.” 14:28 Peter 150 said to him, 151 “Lord, if it is you, order me to come to you on the water.” 14:29 So he said, “Come.” Peter got out of the boat, walked on the water, and came toward Jesus. 14:30 But when he saw the strong wind he became afraid. And starting to sink, he cried out, 152 “Lord, save me!” 14:31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?” 14:32 When they went up into the boat, the wind ceased. 14:33 Then those who were in the boat worshiped him, saying, “Truly you are the Son of God.”
14:34 After they had crossed over, they came to land at Gennesaret. 153 14:35 When the people 154 there recognized him, they sent word into all the surrounding area, and they brought all their sick to him. 14:36 They begged him if 155 they could only touch the edge of his cloak, and all who touched it were healed.
1 tn An alternative reading is “and they said.” In this case the subject is indefinite and the verb should be translated as passive, “[the army] was told.”
2 tn Heb “the people.”
3 tn Heb “pass by.”
4 tn Heb “when Joshua spoke to the people.”
5 tn Heb “the people.”
6 tn Or “the shout.”
7 tn Heb “do not let a word come out of your mouths.”
8 tn Or “the shout.”
9 tn Or “the shout.”
10 tn Heb “and he made the ark of the
11 tn Heb “and they entered the camp and spent the night in the camp.”
12 tn Heb “Joshua rose early in the morning and the priests picked up the ark of the
13 tn Heb “On the seventh day they rose early, when the dawn ascended.”
14 tn Heb “and they went around the city according to this manner seven times, only on that day they went around the city seven times.”
15 tn Heb “the people.”
16 tn Or “the shout.”
17 tn Heb “for the
18 tn Or “dedicated to the
sn To make the city set apart for the
19 tn Heb “messengers.”
20 tn Heb “Only you keep [away] from what is set apart [to the
21 tn Heb “it is holy to the
22 tc Heb “and the people shouted and they blew the rams’ horns.” The initial statement (“and the people shouted”) seems premature, since the verse goes on to explain that the battle cry followed the blowing of the horns. The statement has probably been accidentally duplicated from what follows. It is omitted in the LXX.
23 tn Heb “the people.”
24 tn Heb “the sound of the horn.”
25 tn Heb “they shouted with a loud shout.”
26 tn Heb “fell in its place.”
27 tn Heb “and the people went up into the city, each one straight ahead, and they captured the city.”
28 tn Heb “all which was in the city.”
29 tn Heb “the house of the woman, the prostitute.”
30 tn Heb “and bring out from there the woman and all who belong to her as you swore on oath to her.”
31 tn Or “placed them outside.”
32 tn The Hebrew text adds “with fire.”
33 tn Heb “the treasury of the house of the
34 tn Heb “kept alive.”
35 tn Heb the house of her father.”
36 tn Or “among the Israelites”; Heb “in the midst of Israel.”
37 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
38 tn Normally the Hiphil of שָׁבַע (shava’) has a causative sense (“make [someone] take an oath”; see Josh 2:17, 20), but here (see also Josh 23:7) no object is stated or implied. If Joshua is calling divine judgment down upon the one who attempts to rebuild Jericho, then “make a solemn appeal [to God as judge]” or “pronounce a curse” would be an appropriate translation. However, the tone seems stronger. Joshua appears to be announcing the certain punishment of the violator. 1 Kgs 16:34, which records the fulfillment of Joshua’s prediction, supports this. Casting Joshua in a prophetic role, it refers to Joshua’s statement as the “word of the
39 tn Heb “rises up and builds.”
40 tc The LXX omits “Jericho.” It is probably a scribal addition.
41 tn The Hebrew phrase אָרוּר לִפְנֵי יְהוָה (’arur lifney yÿhvah, “cursed [i.e., condemned] before the
42 tn Heb “With his firstborn he will lay its foundations and with his youngest he will erect its gates.” The Hebrew verb יַצִּיב (yatsiv, “he will erect”) is imperfect, not jussive, suggesting Joshua’s statement is a prediction, not an imprecation.
43 tn Heb “and the report about him was in all the land.” The Hebrew term אֶרֶץ (’erets, “land”) may also be translated “earth.”
44 sn Psalm 135. The psalmist urges God’s people to praise him because he is the incomparable God and ruler of the world who has accomplished great things for Israel.
45 tn Heb “stand.”
46 tn Heb “for [it is] pleasant.” The translation assumes that it is the
47 tn Or “for.”
48 sn His special possession. The language echoes Exod 19:5; Deut 7:6; 14:2; 26:18. See also Mal 3:17.
49 tn Or “for.”
50 tn Or “signs” (see Ps 65:8).
51 tn Or “portents”; “omens” (see Ps 71:7). The Egyptian plagues are alluded to here.
52 tn Or “is forever.”
53 tn Heb “O
54 tn Heb “judges,” but here the idea is that the
55 sn Verse 14 echoes Deut 32:36, where Moses affirms that God mercifully relents from fully judging his wayward people.
56 tn Heb “the work of the hands of man.”
57 tn Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’af ’en, “indeed, there is not”) see Isa 41:26. Another option is to take אַף as “nose” (see Ps 115:6), in which case one might translate, “a nose, [but] they have no breath in their mouths.”
58 tn Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.”
sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.
59 tn Heb “house” (here and in the next two lines).
60 tn Heb “fearers.”
61 tn Heb “praised be the
62 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
63 sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”
64 tn Or “is forever.”
65 tn Or “cut.”
66 tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.
67 tn Heb “into pieces.”
68 tn Or “shook off.”
69 tn Heb “who, in our low condition, remembered us.”
70 tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).
71 tn Heb “all these.” The phrase refers to the heavens and earth, mentioned in the previous verse.
72 tn Heb “and all these were.” Some prefer to emend וַיִּהְיוּ (vayyihyu, “and they were”) to וְלִי הָיוּ (vÿli hayu, “and to me they were”), i.e., “and they belong to me.”
73 tn Heb “and to this one I look” (KJV and NASB both similar).
74 tn Heb “to the humble and the lowly in spirit and the one who trembles at my words.”
75 tn Heb “one who slaughters a bull, one who strikes down a man.” Some understand a comparison here and in the following lines. In God’s sight the one who sacrifices is like (i.e., regarded as) a murderer or one whose worship is ritually defiled or idolatrous. The translation above assumes that the language is not metaphorical, but descriptive of the sinners’ hypocritical behavior. (Note the last two lines of the verse, which suggests they are guilty of abominable practices.) On the one hand, they act pious and offer sacrifices; but at the same time they commit violent crimes against men, defile their sacrifices, and worship other gods.
76 tn Heb “one who sacrifices a lamb, one who breaks a dog’s neck.” Some understand a comparison, but see the previous note.
sn The significance of breaking a dog’s neck is uncertain, though the structure of the statement when compared to the preceding and following lines suggests the action is viewed in a negative light. According to Exod 13:13 and 34:20, one was to “redeem” a firstborn donkey by offering a lamb; if one did not “redeem” the firstborn donkey in this way, then its neck must be broken. According to Deut 21:1-9 a heifer’s neck was to be broken as part of the atonement ritual to purify the land from the guilt of bloodshed. It is not certain if these passages relate in any way to the action described in Isa 66:3.
77 tn Heb “one who offers an offering, pig’s blood.” Some understand a comparison, but see the note at the end of the first line.
78 tn Heb “one who offers incense as a memorial offering, one who blesses something false.” Some understand a comparison, but see the note at the end of the first line. אָוֶן (’aven), which has a wide variety of attested nuances, here refers metonymically to an idol. See HALOT 22 s.v. and BDB 20 s.v. 2.
79 tn Heb “also they have chosen their ways.”
80 tn Heb “their being [or “soul”] takes delight in their disgusting [things].”
81 tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”
82 tn Heb “that which is evil in my eyes.”
83 tn Heb “who tremble at his word.”
84 tn Heb “brothers” (so NASB, NIV); NRSV “Your own people”; NLT “Your close relatives.”
85 tn Or “so that we might witness your joy.” The point of this statement is unclear.
86 tn Heb “land,” but here אֶרֶץ (’erets) stands metonymically for an organized nation (see the following line).
87 sn The rhetorical questions expect the answer, “Of course not!”
88 tn Or “in order that”; ASV, NRSV “that.”
89 tn Heb “you will suck and be satisfied, from her comforting breast.”
90 tn Heb “you will slurp and refresh yourselves from her heavy breast.”
sn Zion’s residents will benefit from and enjoy her great material prosperity. See v. 12.
91 tn Heb “Look, I am ready to extend to her like a river prosperity [or “peace”], and like an overflowing stream, the riches of nations.”
92 tn The words “from her breast” are supplied in the translation for clarification (see v. 11).
93 tn Heb “like a man whose mother comforts him.”
94 tn “and you will see and your heart will be happy.”
95 tn Heb “and your bones like grass will sprout.”
96 tn Heb “and the hand of the Lord will be made known to his servants, and anger to his enemies.”
97 sn Chariots are like a windstorm in their swift movement and in the way that they kick up dust.
98 tn Heb “to cause to return with the rage of his anger, and his battle cry [or “rebuke”] with flames of fire.”
99 tn Heb “flesh” (so KJV, NASB, NRSV); NIV “upon all men”; TEV “all the people of the world.”
100 tn Heb “many are the slain of the Lord.”
101 tn Heb “the ones who consecrate themselves and the ones who purify themselves toward the orchards [or “gardens”] after the one in the midst.” The precise meaning of the statement is unclear, though it is obvious that some form of idolatry is in view.
102 tn Heb “ones who eat the flesh of the pig and the disgusting thing and the mouse.”
103 tn Heb “together they will come to an end.”
104 tc The Hebrew text reads literally “and I, their deeds and their thoughts, am coming.” The syntax here is very problematic, suggesting that the text may have suffered corruption. Some suggest that the words “their deeds and their thoughts” have been displaced from v. 17. This line presents two primary challenges. In the first place, the personal pronoun “I” has no verb after it. Most translations insert “know” for the sake of clarity (NASB, NRSV, NLT, ESV). The NIV has “I, because of their actions and their imaginations…” Since God’s “knowledge” of Israel’s sin occasions judgment, the verb “hate” is an option as well (see above translation). The feminine form of the next verb (בָּאָה, ba’ah) could be understood in one of two ways. One could provide an implied noun “time” (עֵת, ’et) and render the next line “the time is coming/has come” (NASB, ESV). One could also emend the feminine verb to the masculine בָּא (ba’) and have the “I” at the beginning of the line govern this verb as well (for the Lord is speaking here): “I am coming” (cf. NIV, NCV, NRSV, TEV, NLT).
105 tn Heb “and the tongues”; KJV, NASB, NIV, NRSV “and tongues.”
106 tn Heb “and I will set a sign among them.” The precise meaning of this statement is unclear. Elsewhere “to set a sign” means “perform a mighty act” (Ps 78:43; Jer 32:20), “make [someone] an object lesson” (Ezek 14:8), and “erect a [literal] standard” (Ps 74:4).
107 tn Some prefer to read “Put” (i.e., Libya).
108 sn That is, Lydia (in Asia Minor).
109 tn Heb “drawers of the bow” (KJV and ASV both similar).
110 sn Javan is generally identified today as Greece (so NIV, NCV, NLT).
111 tn Or “islands” (NIV).
112 tn Heb “brothers” (so NIV); NCV “fellow Israelites.”
113 tn The words “they will bring them” are supplied in the translation for stylistic reasons.
114 tn The precise meaning of this word is uncertain. Some suggest it refers to “chariots.” See HALOT 498 s.v. *כִּרְכָּרָה.
115 tn Heb “new moon.” The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.
116 tn Heb “all flesh” (so KJV, ASV, NRSV); NAB, NASB, NIV “all mankind”; NLT “All humanity.”
117 tn Or “bow down before” (NASB).
118 tn Heb “for their worm will not die.”
119 tn Heb “and their fire will not be extinguished.”
120 tn Heb “and they will be an abhorrence to all flesh.”
sn This verse depicts a huge mass burial site where the seemingly endless pile of maggot-infested corpses are being burned.
121 sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.
122 tc ‡ Most witnesses (א2 C D L W Z Θ 0106 Ë1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff1 h q). The original wording most likely lacked it, but it has been included here due to English style. NA27 includes the word in brackets, indicating reservations about its authenticity.
123 tn The imperfect tense verb is here rendered with an iterative force.
124 sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.
125 tn Here καί (kai) has not been translated.
126 tn Grk “he”; the referent (Herod) has been specified in the translation for clarity.
127 tn Grk “him” (also in the following phrase, Grk “accepted him”); in both cases the referent (John) has been specified in the translation for clarity.
128 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
129 tn Grk “and being grieved, the king commanded.”
sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
130 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
131 tn Grk “And his”; the referent (John the Baptist) has been specified in the translation for clarity.
132 tn Grk “his”; the referent (John) has been specified in the translation for clarity. Here καί (kai) has been translated as “Then.”
133 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
134 tn Or “cities.”
135 tn Or “a desert” (meaning a deserted or desolate area with sparse vegetation).
136 tc ‡ The majority of witnesses read ᾿Ιησοῦς (Ihsous, “Jesus”) here, perhaps to clarify the subject. Although only a few Greek
137 tn Here the pronoun ὑμεῖς (Jumeis) is used, making “you” in the translation emphatic.
138 tn Here δέ (de) has not been translated.
139 tn Here καί (kai) has been translated as “Then.”
140 tn Grk “And after instructing the crowds to recline for a meal on the grass, after taking the five loaves and the two fish, after looking up to heaven, he gave thanks, and after breaking the loaves he gave them to the disciples.” Although most of the participles are undoubtedly attendant circumstance, there are but two indicative verbs – “he gave thanks” and “he gave.” The structure of the sentence thus seems to focus on these two actions and has been translated accordingly.
141 tn Grk “to the disciples, and the disciples to the crowds.”
142 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
143 tn Grk “The boat was already many stades from the land.” A stade (στάδιον, stadion) was a unit of distance about 607 feet (187 meters) long.
144 tn Grk “In the fourth watch of the night,” that is, between 3 a.m. and 6 a.m.
145 tn Or “on the lake.”
146 tn Here δέ (de) has not been translated.
147 tn Grk “on the sea”; or “on the lake.” The translation “water” has been used here for stylistic reasons (cf. the same phrase in v. 25).
148 tc Most witnesses have ὁ ᾿Ιησοῦς (Jo Ihsous, “Jesus”), while a few lack the words (א* D 073 892 pc ff1 syc sa bo). Although such additions are often suspect (due to liturgical influences, piety, or for the sake of clarity), in this case it is likely that ὁ ᾿Ιησοῦς dropped out accidentally. Apart from a few albeit important witnesses, as noted above, the rest of the tradition has either ὁ ᾿Ιησοῦς αὐτοῖς (Jo Ihsous autois) or αὐτοῖς ὁ ᾿Ιησοῦς (autois Jo Ihsous). In uncial letters, with Jesus’ name as a nomen sacrum, this would have been written as autoisois_ or ois_autois. Thus homoioteleuton could explain the reason for the omission of Jesus’ name.
149 tn Grk “he said to them, saying.” The participle λέγων (legwn) is redundant and has not been translated.
150 tn Here δέ (de) has not been translated.
151 tn Grk “answering him, Peter said.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
152 tn Grk “he cried out, saying.” The participle λέγων (legwn) is redundant and has not been translated.
153 sn Gennesaret was a fertile plain south of Capernaum (see also Mark 6:53). The Sea of Galilee was also sometimes known as the Sea of Gennesaret (Luke 5:1).
154 tn Grk “men”; the word here (ἀνήρ, anhr) usually indicates males or husbands, but occasionally is used in a generic sense of people in general, as here (cf. BDAG 79 s.v. 1.a, 2).
155 tn Grk “asked that they might touch.”
