1 Kings 10:1-29 
Context10:1 When the queen of Sheba heard about Solomon, 1 she came to challenge 2 him with difficult questions. 3 10:2 She arrived in Jerusalem 4 with a great display of pomp, 5 bringing with her camels carrying spices, 6 a very large quantity of gold, and precious gems. She visited Solomon and discussed with him everything that was on her mind. 10:3 Solomon answered all her questions; there was no question too complex for the king. 7 10:4 When the queen of Sheba saw for herself Solomon’s extensive wisdom, 8 the palace 9 he had built, 10:5 the food in his banquet hall, 10 his servants and attendants, 11 their robes, his cupbearers, and his burnt offerings which he presented in the Lord’s temple, she was amazed. 12 10:6 She said to the king, “The report I heard in my own country about your wise sayings and insight 13 was true! 10:7 I did not believe these things until I came and saw them with my own eyes. Indeed, I didn’t hear even half the story! 14 Your wisdom and wealth 15 surpass what was reported to me. 10:8 Your attendants, who stand before you at all times and hear your wise sayings, are truly happy! 16 10:9 May the Lord your God be praised because he favored 17 you by placing you on the throne of Israel! Because of the Lord’s eternal love for Israel, he made you king so you could make just and right decisions.” 18 10:10 She gave the king 120 talents 19 of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched. 20 10:11 (Hiram’s fleet, which carried gold from Ophir, also brought from Ophir a very large quantity of fine timber and precious gems. 10:12 With the timber the king made supports 21 for the Lord’s temple and for the royal palace and stringed instruments 22 for the musicians. No one has seen so much of this fine timber to this very day. 23 ) 10:13 King Solomon gave the queen of Sheba everything she requested, besides what he had freely offered her. 24 Then she left and returned 25 to her homeland with her attendants.
10:14 Solomon received 666 talents 26 of gold per year, 27 10:15 besides what he collected from the merchants, 28 traders, Arabian kings, and governors of the land. 10:16 King Solomon made two hundred large shields of hammered gold; 600 measures 29 of gold were used for each shield. 10:17 He also made three hundred small shields of hammered gold; three minas 30 of gold were used for each of these shields. The king placed them in the Palace of the Lebanon Forest. 31
10:18 The king made a large throne decorated with ivory and overlaid it with pure gold. 10:19 There were six steps leading up to the throne, and the back of it was rounded on top. The throne had two armrests with a statue of a lion standing on each side. 32 10:20 There were twelve statues of lions on the six steps, one lion at each end of each step. There was nothing like it in any other kingdom. 33
10:21 All of King Solomon’s cups were made of gold, and all the household items in the Palace of the Lebanon Forest were made of pure gold. There were no silver items, for silver was not considered very valuable in Solomon’s time. 34 10:22 Along with Hiram’s fleet, the king had a fleet of large merchant ships 35 that sailed the sea. Once every three years the fleet 36 came into port with cargoes of 37 gold, silver, ivory, apes, and peacocks. 38
10:23 King Solomon was wealthier and wiser than any of the kings of the earth. 39 10:24 Everyone 40 in the world wanted to visit Solomon to see him display his God-given wisdom. 41 10:25 Year after year visitors brought their gifts, which included items of silver, items of gold, clothes, perfume, spices, horses, and mules. 42
10:26 Solomon accumulated 43 chariots and horses. He had 1,400 chariots and 12,000 horses. He kept them in assigned cities and in Jerusalem. 44 10:27 The king made silver as plentiful 45 in Jerusalem as stones; cedar was 46 as plentiful as sycamore fig trees are in the lowlands. 47 10:28 Solomon acquired his horses from Egypt 48 and from Que; the king’s traders purchased them from Que. 10:29 They paid 600 silver pieces for each chariot from Egypt and 150 silver pieces for each horse. They also sold chariots and horses to all the kings of the Hittites and to the kings of Syria. 49
Philippians 1:1-30
Context1:1 From Paul 50 and Timothy, slaves 51 of Christ Jesus, to all the saints in Christ Jesus who are in Philippi, 52 with the overseers 53 and deacons. 1:2 Grace and peace to you 54 from God our Father and the Lord Jesus Christ!
1:3 I thank my God every time I remember you. 55 1:4 I always pray with joy in my every prayer for all of you 1:5 because of your participation 56 in the gospel from the first day until now. 57 1:6 For I am sure of this very thing, 58 that the one 59 who began a good work in 60 you will perfect it 61 until the day of Christ Jesus. 1:7 For 62 it is right for me to think this about all of you, because I have you in my heart, 63 since both in my imprisonment 64 and in the defense and confirmation of the gospel all of you became partners in God’s grace 65 together with me. 1:8 For God is my witness that I long for all of you with the affection of Christ Jesus. 1:9 And I pray this, that your love may abound even more and more in knowledge and every kind of insight 1:10 so that you can decide what is best, and thus be sincere and blameless for the day of Christ, 1:11 filled with the fruit of righteousness that comes through Jesus Christ to the glory and praise of God.
1:12 I want you to know, brothers and sisters, 66 that my situation has actually turned out to advance the gospel: 67 1:13 The 68 whole imperial guard 69 and everyone else knows 70 that I am in prison 71 for the sake of Christ, 1:14 and most of the brothers and sisters, 72 having confidence in the Lord 73 because of my imprisonment, now more than ever 74 dare to speak the word 75 fearlessly.
1:15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 1:16 The latter do so from love because they know that I am placed here for the defense of the gospel. 1:17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. 76 1:18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice.
Yes, 77 and I will continue to rejoice, 1:19 for I know that this will turn out for my deliverance 78 through your prayers and the help of the Spirit of Jesus Christ. 1:20 My confident hope 79 is that I will in no way be ashamed 80 but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. 81 1:21 For to me, living is Christ and dying is gain. 1:22 Now if I am to go on living in the body, 82 this will mean productive work 83 for me, yet I don’t know which I prefer: 84 1:23 I feel torn between the two, 85 because I have a desire to depart and be with Christ, which is better by far, 1:24 but it is more vital for your sake that I remain 86 in the body. 87 1:25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress 88 and joy in the faith, 89 1:26 so that what you can be proud of may increase 90 because of me in Christ Jesus, when I come back to you. 91
1:27 Only conduct yourselves 92 in a manner worthy of the gospel of Christ so that – whether I come and see you or whether I remain absent – I should hear that 93 you are standing firm in one spirit, with one mind, by contending side by side for the faith of the gospel, 94 1:28 and by not being intimidated in any way by your opponents. This is 95 a sign of their 96 destruction, but of your salvation – a sign which 97 is from God. 1:29 For it has been granted to you 98 not only to believe in Christ but also to suffer for him, 1:30 since you are encountering 99 the same conflict that you saw me face and now hear that I am facing. 100
Ezekiel 40:1-49
Context40:1 In the twenty-fifth year of our exile, at the beginning of the year, on the tenth day of the month, in the fourteenth year after the city 101 was struck down, on this very day, 102 the hand 103 of the Lord was on me, and he brought me there. 104 40:2 By means of divine visions 105 he brought me to the land of Israel and placed me on a very high mountain, 106 and on it was a structure like a city, to the south. 40:3 When he brought me there, I saw 107 a man whose appearance was like bronze, with a linen cord and a measuring stick in his hand. He was standing in the gateway. 40:4 The man said to me, “Son of man, watch closely, listen carefully, and pay attention 108 to everything I show you, for you have been brought here so that I can show it to you. 109 Tell the house of Israel everything you see.”
40:5 I saw 110 a wall all around the outside of the temple. 111 In the man’s hand was a measuring stick 10½ feet 112 long. He measured the thickness of the wall 113 as 10½ feet, 114 and its height as 10½ feet. 40:6 Then he went to the gate facing east. He climbed its steps and measured the threshold of the gate as 10½ feet deep. 115 40:7 The alcoves were 10½ feet long and 10½ feet wide; between the alcoves were 8¾ feet. 116 The threshold of the gate by the porch of the gate facing inward was 10½ feet. 40:8 Then he measured the porch of the gate facing inward as 10½ feet. 40:9 He measured the porch of the gate as 14 feet, 117 and its jambs as 3½ feet; 118 the porch of the gate faced inward. 40:10 There were three alcoves on each side of the east gate; the three had the same measurement, and the jambs on either side had the same measurement. 119 40:11 He measured the width of the entrance of the gateway as 17½ feet, 120 and the length of the gateway as 22¾ feet. 121 40:12 There was a barrier in front of the alcoves, 1¾ feet 122 on either side; the alcoves were 10½ feet 123 on either side. 40:13 He measured the gateway from the roof of one alcove to the roof of the other, a width of 43¾ feet 124 from one entrance to the opposite one. 40:14 He measured 125 the porch 126 at 105 feet 127 high; 128 the gateway went all around to the jamb of the courtyard. 40:15 From the front of the entrance gate to the porch of the inner gate was 87½ feet. 129 40:16 There were closed windows toward the alcoves and toward their jambs within the gate all around, and likewise for the porches. There were windows all around the inside, and on each jamb were decorative palm trees. 130
40:17 Then he brought me to the outer court. I saw 131 chambers there, and a pavement made for the court all around; thirty chambers faced the pavement. 40:18 The pavement was beside the gates, corresponding to the length of the gates; this was the lower pavement. 40:19 Then he measured the width from before the lower gate to the front of the exterior of the inner court as 175 feet 132 on the east and on the north.
40:20 He measured the length and width of the gate of the outer court which faces north. 40:21 Its alcoves, three on each side, and its jambs and porches had the same measurement as the first gate; 87½ feet 133 long and 43¾ feet 134 wide. 40:22 Its windows, its porches, and its decorative palm trees had the same measurement as the gate which faced east. Seven steps led up to it, and its porch was in front of them. 40:23 Opposite the gate on the north and the east was a gate of the inner court; he measured the distance from gate to gate at 175 feet. 135
40:24 Then he led me toward the south. I saw 136 a gate on the south. He measured its jambs and its porches; they had the same dimensions as the others. 40:25 There were windows all around it and its porches, like the windows of the others; 137 87½ feet 138 long and 43¾ feet 139 wide. 40:26 There were seven steps going up to it; its porches were in front of them. It had decorative palm trees on its jambs, one on either side. 40:27 The inner court had a gate toward the south; he measured it from gate to gate toward the south as 175 feet. 140
40:28 Then he brought me to the inner court by the south gate. He measured the south gate; it had the same dimensions as the others. 40:29 Its alcoves, its jambs, and its porches had the same dimensions as the others, and there were windows all around it and its porches; its length was 87½ feet 141 and its width 43¾ feet. 142 40:30 There were porches all around, 43¾ feet 143 long and 8¾ feet 144 wide. 40:31 Its porches faced the outer court, and decorative palm trees were on its jambs, and its stairway had eight steps.
40:32 Then he brought me to the inner court on the east side. He measured the gate; it had the same dimensions as the others. 40:33 Its alcoves, its jambs, and its porches had the same dimensions as the others, and there were windows all around it and its porches; its length was 87½ feet 145 and its width 43¾ feet. 146 40:34 Its porches faced the outer court, it had decorative palm trees on its jambs, and its stairway had eight steps.
40:35 Then he brought me to the north gate, and he measured it; it had the same dimensions as the others – 40:36 its alcoves, its jambs, and its porches. It had windows all around it; its length was 87½ feet 147 and its width 43¾ feet. 148 40:37 Its jambs 149 faced the outer court, and it had decorative palm trees on its jambs, on either side, and its stairway had eight steps.
40:38 There was a chamber with its door by the porch of the gate; 150 there they washed the burnt offering. 40:39 In the porch of the gate were two tables on either side on which to slaughter the burnt offering, the sin offering, and the guilt offering. 40:40 On the outside of the porch as one goes up at the entrance of the north gate were two tables, and on the other side of the porch of the gate were two tables. 40:41 Four tables were on each side of the gate, eight tables on which the sacrifices were to be slaughtered. 40:42 The four tables for the burnt offering were of carved stone, 32 inches 151 long, 32 inches 152 wide, and 21 inches 153 high. They would put the instruments which they used to slaughter the burnt offering and the sacrifice on them. 40:43 There were hooks 154 three inches 155 long, fastened in the house all around, and on the tables was the flesh of the offering.
40:44 On the outside of the inner gate were chambers for the singers of the inner court, one 156 at the side of the north gate facing south, and the other at the side of the south 157 gate facing north. 40:45 He said to me, “This chamber which faces south is for the priests who keep charge of the temple, 158 40:46 and the chamber which faces north is for the priests who keep charge of the altar. These are the descendants of Zadok, from the descendants of Levi, who may approach the Lord to minister to him.” 40:47 He measured the court as a square 175 feet long and 175 feet wide; 159 the altar was in front of the temple.
40:48 Then he brought me to the porch of the temple and measured the jambs of the porch as 8¾ feet 160 on either side, and the width of the gate was 24½ feet 161 and the sides 162 were 5¼ feet 163 on each side. 40:49 The length of the porch was 35 feet 164 and the width 19¼ feet; 165 steps 166 led up to it, and there were pillars beside the jambs on either side.
Psalms 91:1-16
Context91:1 As for you, the one who lives 168 in the shelter of the sovereign One, 169
and resides in the protective shadow 170 of the mighty king 171 –
91:2 I say this about the Lord, my shelter and my stronghold,
my God in whom I trust –
91:3 he will certainly rescue you from the snare of the hunter 172
and from the destructive plague.
91:4 He will shelter you 173 with his wings; 174
you will find safety under his wings.
His faithfulness is like a shield or a protective wall. 175
91:5 You need not fear the terrors of the night, 176
the arrow that flies by day,
91:6 the plague that comes in the darkness,
or the disease that comes at noon. 177
91:7 Though a thousand may fall beside you,
and a multitude on your right side,
it 178 will not reach you.
91:8 Certainly you will see it with your very own eyes –
you will see the wicked paid back. 179
91:9 For you have taken refuge in the Lord,
my shelter, the sovereign One. 180
91:10 No harm will overtake 181 you;
no illness 182 will come near your home. 183
91:11 For he will order his angels 184
to protect you in all you do. 185
91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 186
91:13 You will subdue 187 a lion and a snake; 188
you will trample underfoot a young lion and a serpent.
“Because he is devoted to me, I will deliver him;
I will protect him 190 because he is loyal to me. 191
91:15 When he calls out to me, I will answer him.
I will be with him when he is in trouble;
I will rescue him and bring him honor.
91:16 I will satisfy him with long life, 192
and will let him see my salvation.
1 tn Heb “the report about Solomon.” The Hebrew text also has, “to the name of the
2 tn Or “test.”
3 tn Or “riddles.”
4 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
5 tn Heb “with very great strength.” The Hebrew term חַיִל (khayil, “strength”) may refer here to the size of her retinue (cf. NAB, NASB, NIV, NRSV) or to the great wealth she brought with her.
6 tn Or “balsam oil.”
7 tn Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.”
8 tn Heb “all the wisdom of Solomon.”
9 tn Heb “house.”
10 tn Heb “the food on his table.”
11 tn Heb “the seating of his servants and the standing of his attendants.”
12 tn Heb “there was no breath still in her.”
13 tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”
14 tn Heb “the half was not told to me.”
15 tn Heb “good.”
16 tn Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”
17 tn Or “delighted in.”
18 tn Heb “to do justice and righteousness.”
19 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.”
20 tn Heb “there has not come like those spices yet for quantity which the queen of Sheba gave to King Solomon.”
21 tn This Hebrew architectural term occurs only here. The meaning is uncertain; some have suggested “banisters” or “parapets”; cf. TEV, NLT “railings.” The parallel passage in 2 Chr 9:11 has a different word, meaning “tracks,” or perhaps “steps.”
22 tn Two types of stringed instruments are specifically mentioned, the כִּנּוֹר (kinnor, “zither” [?]), and נֶבֶל (nevel, “harp”).
23 tn Heb “there has not come thus, the fine timber, and there has not been seen to this day.”
24 tn Heb “besides what he had given her according to the hand of King Solomon.”
25 tn Heb “turned and went.”
26 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 50,000 pounds of gold (cf. NCV); CEV, NLT “twenty-five tons”; TEV “almost 23,000 kilogrammes.”
27 tn Heb “the weight of the gold which came to Solomon in one year was 666 talents of gold.”
28 tn Heb “traveling men.”
29 tn The Hebrew text has simply “six hundred,” with no unit of measure given.
30 sn Three minas. The mina was a unit of measure for weight.
31 sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.
32 tn Heb “[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.”
33 tn Heb “nothing like it had been made for all the kingdoms.”
34 tn Heb “there was no silver, it was not regarded as anything in the days of Solomon.”
35 tn Heb “a fleet of Tarshish [ships].” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.
36 tn Heb “the fleet of Tarshish [ships].”
37 tn Heb “came carrying.”
38 tn The meaning of this word is unclear. Some suggest “baboons.”
39 tn Heb “King Solomon was greater than all the kings of the earth with respect to wealth and with respect to wisdom.”
40 tc The Old Greek translation and Syriac Peshitta have “all the kings of the earth.” See 2 Chr 9:23.
41 tn Heb “and all the earth was seeking the face of Solomon to hear his wisdom which God had placed in his heart.”
42 tn Heb “and they were bringing each one his gift, items of silver…and mules, the matter of a year in a year.”
43 tn Or “gathered.”
44 tn Heb “he placed them in the chariot cities and with the king in Jerusalem.”
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
45 tn The words “as plentiful” are added for clarification.
46 tn Heb “he made.”
47 tn Heb “as the sycamore fig trees which are in the Shephelah.”
48 sn From Egypt. Because Que is also mentioned, some prefer to see in vv. 28-29 a reference to Mutsur. Que and Mutsur were located in Cilicia/Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם.
49 tn Heb “and a chariot went up and came out of Egypt for six hundred silver [pieces], and a horse for one hundred fifty, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”
50 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
51 tn Traditionally, “servants” or “bondservants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
52 map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.
53 sn The overseers (or “church leaders,” L&N 53.71) is another term for the same official position of leadership as the “elder.” This is seen in the interchange of the two terms in Titus 1:6-7 and in Acts 20:17, 28, as well as in the parallels between Titus 1:6-7 and 1 Tim 3:1-7.
54 tn Grk “Grace to you and peace.”
55 tn This could also be translated “for your every remembrance of me.” See discussion below.
56 sn Your participation (Grk “fellowship”) could refer to Paul rejoicing because of the Philippian converts’ “fellowship” in the gospel along with him, but it is more likely that this refers to their active “participation” with him in the gospel by means of the financial support they sent to Paul on more than one occasion, discussed later in this letter (4:10-19, esp. 4:15-16).
57 tn Several alternatives for translating vv. 3-5 are possible: (1) “I thank my God every time I remember you, yes, always in my every prayer for all of you. I pray with joy because of your participation…” (see NAB; also M. Silva, Philippians [BECNT], 43-44; G. D. Fee, Philippians [NICNT], 76-80); (2) “I thank my God because of your every remembrance of me. Always in my every prayer for all of you I pray with joy. [I am grateful] for your participation…” (see Moffatt; also P. T. O’Brien, Philippians [NIGTC], 58-61). Option (1) is quite similar to the translation above, but sees v. 4a as more or less parenthetical. Option (2) is significantly different in that Paul thanks God because the Philippians remember him rather than when he remembers them.
58 tn Grk “since I am sure of this very thing.” The verse begins with an adverbial participle that is dependent on the main verb in v. 3 (“I thank”). Paul here gives one reason for his thankfulness.
59 tn The referent is clearly God from the overall context of the paragraph and the mention of “the day of Christ Jesus” at the end, which would be redundant if Christ were referred to here.
60 tn Or “among.”
61 tn The word “it” is not in the Greek text but has been supplied. Direct objects were frequently omitted in Greek when clear from the context.
62 tn Grk “Just as.” The sense here is probably, “So I give thanks (v. 3) just as it is right for me…”
63 tn Or possibly “because you have me in your heart.”
64 tn Grk “in my bonds.” The meaning “imprisonment” derives from a figurative extension of the literal meaning (“bonds,” “fetters,” “chains”), L&N 37.115.
65 tn The word “God’s” is supplied from the context (v. 2) to clarify the meaning.
66 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
67 tn Grk “for the advance of the gospel.” The genitive εὐαγγελίου (euangeliou) is taken as objective.
68 tn Grk “so that the whole imperial guard.” The ὥστε (Jwste) clause that begins v. 13 indicates two results of the spread of the gospel: Outsiders know why Paul is imprisoned (v. 13) and believers are emboldened by his imprisonment (v. 14).
69 sn The whole imperial guard (Grk “praetorium”) can refer to the elite troops stationed in Rome or the headquarters of administrators in the provinces (cf. Matt 27:27; Mark 15:16; John 18:28, 33; 19:9; Acts 23:35). In either case a metonymy is involved, with the place (the praetorium) put for those (soldiers or government officials) who were connected with it or stationed in it.
70 tn Grk “it has become known by the whole imperial guard and all the rest.”
71 tn Grk “my bonds [are].”
72 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:12.
73 tn Or “most of the brothers and sisters in the Lord, having confidence.”
74 tn Grk “even more so.”
75 tc A number of significant
76 tn Grk “thinking to cause trouble to my bonds.”
77 tn Or “But.” The conjunction ἀλλά (alla) may be emphatic or contrastive. If the former, the idea may be that Paul will continue rejoicing because of the proclamation of the gospel or because of his imminent release from prison (v. 19); if the latter, Paul is now turning his attention solely to this second reason to rejoice, viz., that he will soon be released from prison. In this latter view the clause should be translated, “But I will also rejoice since I know…”
78 tn Or “salvation.” Deliverance from prison (i.e., release) is probably what Paul has in view here, although some take this as a reference to his ultimate release from the body, i.e., dying and being with Christ (v. 23).
sn The phrase this will turn out for my deliverance may be an echo of Job 13:16 (LXX).
79 tn Grk “according to my eager expectation and hope.” The κατά (kata) phrase is taken as governing the following ὅτι (Joti) clause (“that I will not be ashamed…”); the idea could be expressed more verbally as “I confidently hope that I will not be ashamed…”
80 tn Or possibly, “be intimidated, be put to shame.”
81 tn Grk “whether by life or by death.”
82 tn Grk “flesh.”
83 tn Grk “fruit of work”; the genitive ἔργου (ergou) is taken as an attributed genitive in which the head noun, καρπός (karpos), functions attributively (cf. ExSyn 89-91).
84 tn Grk “what I shall prefer.” The Greek verb αἱρέω (Jairew) could also mean “choose,” but in this context such a translation is problematic for it suggests that Paul could perhaps choose suicide (cf. L&N 30.86).
sn I don’t know what I prefer. Paul is here struggling with what would be most beneficial for both him and the church. He resolves this issue in vv. 24-25.
85 tn Grk “I am hard-pressed between the two.” Cf. L&N 30.18.
86 tn Grk “But to remain in the flesh is more necessary for you.”
87 tn Grk “the flesh.”
88 tn Grk “for your progress.”
89 sn Paul’s confidence in his release from prison (I know that I will remain and continue with all of you) implies that this Roman imprisonment did not end in his death. Hence, there is the likelihood that he experienced a second Roman imprisonment later on (since the belief of the early church was that Paul died under Nero in Rome). If so, then the pastoral letters (1-2 Tim, Titus) could well fit into a life of Paul that goes beyond any descriptions in the book of Acts (which ends with Paul’s first Roman imprisonment). Some have argued that the pastorals cannot be genuine because they cannot fit into the history of Acts. But this view presupposes that Paul’s first Roman imprisonment was also his last.
90 tn Grk “your boasting may overflow in Christ Jesus because of me,” or possibly, “your boasting in me may overflow in Christ Jesus.” BDAG 536 s.v. καύχημα 1 translates the phrase τὸ καύχημα ὑμῶν (to kauchma jJumwn) in Phil 1:26 as “what you can be proud of.”
91 tn Grk “through my coming again to you.”
92 tn Grk “live as citizens.” The verb πολιτεύεσθε (politeuesqe) connotes the life of a freeman in a free Roman colony.
sn Conduct yourselves (Grk “live your lives as citizens”). The Philippians lived in a free Roman city, and thus understood from their own experience what it meant to live as citizens. Paul is here picking up on that motif and elevating it to the citizenship of heaven. Cf. 3:20 (our citizenship is in heaven).
93 tn Grk “the things concerning you, [namely,] that.” The ὅτι (Joti) clause is appositional to τὰ περὶ ὑμῶν (ta peri Jumwn) and therefore “the things concerning you” was not translated.
94 tn The phrase “the faith of the gospel” could mean one of three things: “the faith that is the gospel” (genitive of apposition), “the faith that originates from the gospel” (genitive of source), or “faith in the gospel” (objective genitive).
95 tn Grk “which is,” continuing the sentence begun in v. 27.
sn The antecedent of the pronoun This is conceptual, most likely referring to the Philippian Christians standing firm for the gospel. Thus, their stand for the gospel is the dual sign of their opponents’ destruction and of their own salvation.
96 tn Grk “to them.”
sn Paul uses the dative “to them” (translated here as their) to describe the coming destruction of the gospel’s enemies, but the genitive “your” to describe the believers’ coming salvation. The dative accents what will happen to the enemies (called a dative of disadvantage [see ExSyn 143-44]), while the genitive accents what the believers will possess (and, in fact, do already possess, as v. 29 makes clear).
97 tn Grk “this.” The pronoun refers back to “a sign”; thus these words have been repeated for clarity.
98 tn Grk “For that which is on behalf of Christ has been granted to you – namely, not only to believe in him but also to suffer for him.” The infinitive phrases are epexegetical to the subject, τὸ ὑπὲρ Χριστοῦ (to Juper Cristou), which has the force of “the on-behalf-of-Christ thing,” or “the thing on behalf of Christ.” To translate this in English requires a different idiom.
99 tn Grk “having,” most likely as an instrumental participle. Thus their present struggle is evidence that they have received the gift of suffering.
100 tn Grk “that you saw in me and now hear [to be] in me.”
101 sn That is, Jerusalem.
102 tn April 19, 573
103 tn Or “power.”
sn Hand in the OT can refer metaphorically to power, authority, or influence. In Ezekiel God’s hand being on the prophet is regularly associated with communication or a vision from God (3:14, 22; 8:1; 37:1; 40:1).
104 sn That is, to the land of Israel (see v. 2).
105 tn The expression introduces the three major visions of Ezekiel (1:1; 8:3; 40:2).
106 tn The reference to a very high mountain is harmonious with Isa 2:2.
107 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
108 tn Heb “look with your eyes, hear with your ears, and set your mind on.”
109 tn Heb “in order to show (it) to you.”
110 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
111 tn Heb “house.”
112 tn Heb “a measuring stick of six cubits, [each] a cubit and a handbreadth.” The measuring units here and in the remainder of this section are the Hebrew “long” cubit, consisting of a cubit (about 18 inches or 45 cm) and a handbreadth (about 3 inches or 7.5 cm), for a total of 21 inches (52.5 cm). Therefore the measuring stick in the man’s hand was 10.5 feet (3.15 meters) long. Because modern readers are not familiar with the cubit as a unit of measurement, and due to the additional complication of the “long” cubit as opposed to the regular cubit, all measurements have been converted to American standard feet and inches, with the Hebrew measurements and the metric equivalents given in the notes.
113 tn Heb “building.”
114 tn Heb “one rod [or “reed”]” (also a second time in this verse, twice in v. 6, three times in v. 7, and once in v. 8).
115 tn The Hebrew text adds “the one threshold 10½ feet deep.” This is probably an accidental duplication of what precedes. See D. I. Block, Ezekiel (NICOT), 2:517.
116 tn Heb “five cubits” (i.e., 2.625 meters) according to the “long” cubit. See the note on the first occurrence of the phrase “10½ feet” in v. 5.
117 tn Heb “eight cubits” (i.e., 4.2 meters).
118 tn Heb “two cubits” (i.e., 1.05 meters).
119 sn The three alcoves are parallel to the city gates found at Megiddo, Hazor, and Gezer.
120 tn Heb “ten cubits” (i.e., 5.25 meters).
121 tn Heb “thirteen cubits” (i.e., 6.825 meters).
122 tn Heb “one cubit” (i.e., 52.5 cm).
123 tn Heb “six cubits” (i.e., 3.15 meters).
124 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
125 tn Heb “made.”
126 tc The MT reads “jambs” which does not make sense in context. Supposing a confusion of yod for vav, the text may be emended to read “porch.” See D. I. Block, Ezekiel (NICOT), 2:518.
127 tn Heb “sixty cubits” (i.e., 31.5 meters).
128 tn The word “high” is not in the Hebrew text but is supplied for sense.
129 tn Heb “fifty cubits” (i.e., 26.25 meters).
130 sn Decorative palm trees were also a part of Solomon’s temple (1 Kgs 6:29, 32, 35).
131 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
132 tn Heb “one hundred cubits” (i.e., 52.5 meters).
133 tn Heb “fifty cubits” (i.e., 26.25 meters).
134 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
135 tn Heb “one hundred cubits” (i.e., 52.5 meters).
136 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
137 tn Heb “as these windows.”
138 tn Heb “fifty cubits” (i.e., 26.25 meters).
139 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
140 tn Heb “one hundred cubits” (i.e., 52.5 meters).
141 tn Heb “fifty cubits” (i.e., 26.25 meters).
142 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
143 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
144 tn Heb “five cubits” (i.e., 2.625 meters).
145 tn Heb “fifty cubits” (i.e., 26.25 meters).
146 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
147 tn Heb “fifty cubits” (i.e., 26.25 meters).
148 tn Heb “twenty-five cubits” (i.e., 13.125 meters).
149 tc The LXX reads “porches.”
150 tc The MT reads “jambs of the gates” which does not make sense in a context discussing one chamber. The emendation to “porch” is similar to v. 14. See D. I. Block, Ezekiel (NICOT), 2:530.
151 tn Heb “one and a half cubits” (i.e., 78.75 cm).
152 tn Heb “one and a half cubits” (i.e., 78.75 cm).
153 tn Heb “one cubit” (i.e., 52.5 cm).
154 tc This reading is supported by the Aramaic Targum. The LXX, Vulgate, and Syriac read “shelves” or some type of projection.
155 tn Heb “one handbreadth” (7.5 cm).
156 tn “One” is not in the Hebrew text but is supplied for clarity in the translation.
157 tc This reading is supported by the LXX; the MT reads “east.”
158 tn Heb “the house.”
159 tn Heb “one hundred cubits long and one hundred cubits wide, a square” (i.e., 52.5 meters by 52.5 meters).
160 tn Heb “five cubits” (i.e., 2.625 meters).
161 tn The LXX reads “fourteen cubits” (i.e., 7.35 meters). See following note.
162 tc The translation follows the LXX. The MT reads “the width of the gate was three cubits,” the omission due to haplography.
tn Or “sidewalls.”
163 tn Heb “three cubits” (i.e., 1.575 meters).
164 tn Heb “twenty cubits” (i.e., 10.5 meters).
165 tn Heb “eleven cubits” (i.e., 5.775 meters).
166 tc The LXX reads “ten steps.”
167 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
168 tn Heb “[O] one who lives.”
169 tn Traditionally “the Most High.”
170 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
171 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
172 tn The word refers specifically to a fowler (or hunter of birds).
173 tn Heb “put a cover over you” (see Ps 5:11).
174 tc The Hebrew text has the singular, but the plural should be read. The final yod (י) of the suffix, which indicates the plural, has dropped off by haplography (note the yod [י] at the beginning of the next word).
175 tn Traditionally the Hebrew term סֹחֵרָה (sokherah), which occurs only here in the OT, has been understood to refer to a buckler or small shield (see BDB 695 s.v.). But HALOT 750 s.v., on the basis of evidence from the cognate languages, proposes the meaning “wall.”
176 tn This probably alludes to a sneak attack by enemies in the darkness of night (see Song 3:8).
177 sn As in Deut 32:23-24, vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.
178 tn Apparently the deadly disease mentioned in v. 6b is the understood subject here.
179 tn Heb “retribution on the wicked.”
180 tn Heb “for you, the
181 tn Or “confront.”
182 tn For this sense of the Hebrew term נגע see Ps 38:11.
183 tn Heb “your tent.”
184 tn Heb “for his angels he will command concerning you.”
185 tn Heb “in all your ways.”
186 tn Heb “so your foot will not strike a stone.”
187 tn Heb “walk upon.”
188 tn Or perhaps “cobra” (see Ps 58:4).
189 tn The words “the
190 tn Or “make him secure” (Heb “set him on high”).
191 tn Heb “because he knows my name” (see Ps 9:10).
192 tn Heb “length of days.”
