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The Daily Audio Bible Reading for Thursday March 21, 2024 (NIV)

Numbers 32:1-33:39

The Petition of the Reubenites and Gadites

32 [a] Now the Reubenites and the Gadites possessed a very large number of cattle. When they saw that the lands of Jazer and Gilead were ideal for cattle,[b] 2 the Gadites and the Reubenites came and addressed Moses, Eleazar the priest, and the leaders of the community. They said, 3 “Ataroth, Dibon, Jazer, Nimrah, Heshbon, Elealeh, Sebam,[c] Nebo, and Beon,[d] 4 the land that the Lord subdued[e] before the community of Israel, is ideal for cattle, and your servants have cattle.” 5 So they said, “If we have found favor in your sight,[f] let this land be given to your servants for our inheritance. Do not have us cross[g] the Jordan River.”[h]

Moses’ Response

6 Moses said to the Gadites and the Reubenites, “Must your brothers go to war while you[i] remain here? 7 Why do you frustrate the intent[j] of the Israelites to cross over into the land that the Lord has given them? 8 Your fathers did the same thing when I sent them from Kadesh Barnea to see the land. 9 When[k] they went up to the Eshcol Valley and saw the land, they frustrated the intent of the Israelites so that they did not enter[l] the land that the Lord had given[m] them. 10 So the anger of the Lord was kindled that day, and he swore, 11 ‘Because they have not followed me wholeheartedly,[n] not[o] one of the men twenty years old and upward[p] who came from Egypt will see the land that I swore to give[q] to Abraham, Isaac, and Jacob, 12 except Caleb son of Jephunneh the Kenizzite, and Joshua son of Nun, for they followed the Lord wholeheartedly.’ 13 So the Lord’s anger was kindled against the Israelites, and he made them wander in the wilderness for forty years, until all that generation that had done wickedly before[r] the Lord was finished.[s] 14 Now look, you are standing in your fathers’ place, a brood of sinners, to increase still further the fierce wrath of the Lord against the Israelites. 15 For if you turn away from following him, he will once again abandon[t] them in the wilderness, and you will be the reason for their destruction.”[u]

The Offer of the Reubenites and Gadites

16 Then they came very close to him and said, “We will build sheep folds here for our flocks and cities for our families,[v] 17 but we will maintain ourselves in armed readiness[w] and go before the Israelites until whenever we have brought them to their place. Our descendants will be living in fortified towns as a protection against[x] the inhabitants of the land. 18 We will not return to our homes until every Israelite has his inheritance. 19 For we will not accept any inheritance on the other side of the Jordan River[y] and beyond, because our inheritance has come to us on this eastern side of the Jordan.”

20 Then Moses replied,[z] “If you will do this thing, and if you will arm yourselves for battle before the Lord, 21 and if all your armed men cross the Jordan before the Lord until he drives out his enemies from his presence 22 and the land is subdued before the Lord, then afterward you may return and be free of your obligation to the Lord and to Israel. This land will then be your possession in the Lord’s sight.

23 “But if you do not do this, then look, you will have sinned[aa] against the Lord. And know that your sin will find you out. 24 So build cities for your descendants and pens for your sheep, but do what you have said[ab] you would do.”

25 So the Gadites and the Reubenites replied to Moses, “Your servants will do as my lord commands. 26 Our children, our wives, our flocks, and all our livestock will be there in the cities of Gilead, 27 but your servants will cross over, every man armed for war, to do battle in the Lord’s presence, just as my lord says.”

28 So Moses gave orders about them to Eleazar the priest, to Joshua son of Nun, and to the heads of the families of the Israelite tribes. 29 Moses said to them: “If the Gadites and the Reubenites cross the Jordan with you, each one equipped for battle in the Lord’s presence, and you conquer the land,[ac] then you must allot them the territory of Gilead as their possession. 30 But if they do not cross over with you armed, they must receive possessions among you in Canaan.” 31 Then the Gadites and the Reubenites answered, “Your servants will do what the Lord has spoken.[ad] 32 We will cross armed in the Lord’s presence into the land of Canaan, and then the possession of our inheritance that we inherit will be ours on this side of the Jordan River.”[ae]

Land Assignment

33 So Moses gave to the Gadites, the Reubenites, and to half the tribe of Manasseh son of Joseph the realm of King Sihon of the Amorites, and the realm of King Og of Bashan, the entire land with its cities and the territory surrounding them.[af] 34 The Gadites rebuilt Dibon, Ataroth, Aroer, 35 Atroth Shophan, Jazer, Jogbehah, 36 Beth Nimrah, and Beth Haran as fortified cities, and constructed pens for their flocks. 37 The Reubenites rebuilt Heshbon, Elealeh, Kiriathaim, 38 Nebo, Baal Meon (with a change of name), and Sibmah. They renamed[ag] the cities they built.

39 The descendants of Machir son of Manasseh went to Gilead, took it, and dispossessed the Amorites who were in it. 40 So Moses gave Gilead to Machir, son of Manasseh, and he lived there.[ah] 41 Now Jair son of Manasseh went and captured their small towns and named them Havvoth Jair.[ai] 42 Then Nobah went and captured Kenath and its villages and called it Nobah after his own name.

Wanderings from Egypt to Sinai

33 [aj] These are the journeys of the Israelites, who went out of the land of Egypt by their divisions under the authority[ak] of Moses and Aaron. 2 Moses recorded their departures[al] according to their journeys, by the commandment[am] of the Lord; now these are their journeys according to their departures. 3 They departed from Rameses in the first month, on the fifteenth day of the first month; on the day after[an] the Passover the Israelites went out defiantly[ao] in plain sight[ap] of all the Egyptians. 4 Now the Egyptians were burying all their firstborn, whom the Lord had killed among them; the Lord also executed judgments on their gods.

5 The Israelites traveled from Rameses and camped in Sukkoth.

6 They traveled from Sukkoth, and camped in Etham, which is on the edge of the desert. 7 They traveled from Etham, and turned again to Pi Hahiroth, which is before Baal Zephon; and they camped before Migdal. 8 They traveled from Pi Hahiroth,[aq] and passed through the middle of the sea into the wilderness, and went three days’ journey in the wilderness of Etham, and camped in Marah. 9 They traveled from Marah and came to Elim; in Elim there are twelve fountains of water and seventy palm trees, so they camped there.

10 They traveled from Elim, and camped by the Red Sea. 11 They traveled from the Red Sea and camped in the wilderness of Sin. 12 They traveled from the wilderness of Sin and camped in Dophkah. 13 And they traveled from Dophkah, and camped in Alush.

14 They traveled from Alush and camped at Rephidim, where there was no water for the people to drink. 15 They traveled from Rephidim and camped in the desert of Sinai.

Wanderings in the Wilderness

16 They traveled from the desert of Sinai and camped at Kibroth Hattaavah. 17 They traveled from Kibroth Hattaavah and camped at Hazeroth. 18 They traveled from Hazeroth and camped in Rithmah. 19 They traveled from Rithmah and camped at Rimmon Perez. 20 They traveled from Rimmon Perez and camped in Libnah. 21 They traveled from Libnah and camped at Rissah. 22 They traveled from Rissah and camped in Kehelathah. 23 They traveled from Kehelathah and camped at Mount Shepher. 24 They traveled from Mount Shepher and camped in Haradah. 25 They traveled from Haradah and camped in Makheloth. 26 They traveled from Makheloth and camped at Tahath. 27 They traveled from Tahath and camped at Terah. 28 They traveled from Terah and camped in Mithcah. 29 They traveled from Mithcah and camped in Hashmonah. 30 They traveled from Hashmonah and camped in Moseroth. 31 They traveled from Moseroth and camped in Bene Jaakan. 32 They traveled from Bene Jaakan and camped at Hor Haggidgad. 33 They traveled from Hor Haggidgad and camped in Jotbathah. 34 They traveled from Jotbathah and camped in Abronah. 35 They traveled from Abronah and camped at Ezion Geber. 36 They traveled from Ezion Geber and camped in the wilderness of Zin, that is, Kadesh.

Wanderings from Kadesh to Moab

37 They traveled from Kadesh and camped at Mount Hor at the edge of the land of Edom. 38 Aaron the priest ascended Mount Hor at the command[ar] of the Lord, and he died there in the fortieth year after the Israelites had come out of the land of Egypt on the first day of the fifth month. 39 Now Aaron was 123 years old when he died on Mount Hor.

Footnotes:

  1. Numbers 32:1 sn While the tribes are on the other side of Jordan, the matter of which tribes would settle there has to be discussed. This chapter begins the settlement of Israel into the tribal territories, something to be continued in Joshua. The chapter has the petitions (vv. 1-5), the response by Moses (vv. 6-15), the proposal (vv. 16-27), and the conclusion of the matter (vv. 28-42). For literature on this subject, both critical and conservative, see S. E. Loewenstein, “The Relation of the Settlement of Gad and Reuben in Numbers 32:1-38, Its Background and Its Composition,” Tarbiz 42 (1972): 12-26; J. Mauchline, “Gilead and Gilgal, Some Reflections on the Israelite Occupation of Palestine,” VT 6 (1956): 19-33; and A. Bergmann, “The Israelite Tribe of Half-Manasseh,” JPOS 16 (1936): 224-54.
  2. Numbers 32:1 tn Heb “the place was a place of/for cattle.”
  3. Numbers 32:3 tc Smr and the LXX have Sibmah. Cf. v. 38.
  4. Numbers 32:3 tn Cf. Baal Meon in v. 38.
  5. Numbers 32:4 tn The verb is the Hiphil perfect of נָכָה (nakhah), a term that can mean “smite, strike, attack, destroy.”
  6. Numbers 32:5 tn Heb “eyes.”
  7. Numbers 32:5 tn The verb is the Hiphil jussive from עָבַר (ʿavar, “to cross over”). The idea of “cause to cross” or “make us cross” might be too harsh, but “take across” with the rest of the nation is what they are trying to avoid.
  8. Numbers 32:5 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  9. Numbers 32:6 tn The vav (ו) is a vav disjunctive prefixed to the pronoun; it fits best here as a circumstantial clause, “while you stay here.”
  10. Numbers 32:7 tn Heb “heart.” So also in v. 9.
  11. Numbers 32:9 tn The preterite with vav (ו) consecutive is here subordinated to the parallel yet chronologically later verb in the next clause.
  12. Numbers 32:9 tn The infinitive construct here with ל (lamed) is functioning as a result clause.
  13. Numbers 32:9 tn The Lord had not given it yet, but was going to give it. Hence, the perfect should be classified as a perfect of resolve.
  14. Numbers 32:11 tn The clause is difficult; it means essentially that “they have not made full [their coming] after” the Lord.
  15. Numbers 32:11 tn The sentence begins with “if they see….” This is the normal way for Hebrew to express a negative oath—“they will by no means see….” The sentence is elliptical; it is saying something like “[May God do so to me] if they see,” meaning they won’t see. Of course here God is taking the oath, which is an anthropomorphic act. He does not need to take an oath, and certainly could not swear by anyone greater, but it communicates to people his resolve.
  16. Numbers 32:11 tc The LXX adds “those knowing bad and good.”
  17. Numbers 32:11 tn The words “to give” are not in the Hebrew text but have been supplied in the translation for clarity.
  18. Numbers 32:13 tn Heb “in the eyes of.”
  19. Numbers 32:13 tn The verb is difficult to translate, since it has the idea of “complete, finish” (תָּמָם, tamam). It could be translated “consumed” in this passage (so KJV, ASV); NASB “was destroyed.”
  20. Numbers 32:15 tn The construction uses a verbal hendiadys with the verb “to add” serving to modify the main verb.
  21. Numbers 32:15 tn Heb “and you will destroy all this people.”
  22. Numbers 32:16 tn Heb “our little ones.”
  23. Numbers 32:17 tn The MT has חֻשִׁים (khushim); the verbal root is חוּשׁ (khush, “to make haste” or “hurry”). But in light of the Greek and Latin Vulgate the Hebrew should probably be emended to חֲמֻשִׁים (hamushim), a qal passive participle meaning “in battle array.” See further BDB 301 s.v. I חוּשׁ, BDB 332 s.v. חֲמֻשִׁים; HALOT 300 s.v. I חושׁ, חישׁ; HALOT 331 s.v. I חמשׁ.
  24. Numbers 32:17 tn Heb “from before.”
  25. Numbers 32:19 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  26. Numbers 32:20 tn Heb “said to them.”
  27. Numbers 32:23 tn The nuance of the perfect tense here has to be the future perfect.
  28. Numbers 32:24 tn Heb “that which goes out/has gone out of your mouth.”
  29. Numbers 32:29 tn Heb “and the land is subdued before you.”
  30. Numbers 32:31 tn Heb “that which the Lord has spoken to your servants, thus we will do.”
  31. Numbers 32:32 tn The word “River” is not in the Hebrew text, but has been supplied in the translation for clarity.
  32. Numbers 32:33 tn Heb “the land with its cities in the borders of the cities of the land all around.”
  33. Numbers 32:38 tn Heb “called names.”
  34. Numbers 32:40 tn Heb “in it.”
  35. Numbers 32:41 sn Havvoth Jair. The Hebrew name means “villages of Jair.”
  36. Numbers 33:1 sn This material can be arranged into four sections: from Egypt to Sinai (vv. 1-15), the wilderness wanderings (vv. 16-36), from Kadesh to Moab (vv. 37-49), and final orders for Canaan (vv. 50-56).
  37. Numbers 33:1 tn Heb “hand.”
  38. Numbers 33:2 tn Heb “their goings out.”
  39. Numbers 33:2 tn Heb “mouth.”
  40. Numbers 33:3 tn Heb “morrow.”
  41. Numbers 33:3 tn Heb “with a high hand”; the expression means “defiantly; boldly” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver the blow (Job 38:15).
  42. Numbers 33:3 tn Heb “in the eyes.”
  43. Numbers 33:8 tc So many medieval Hebrew manuscripts, Smr, Syriac, and Latin Vulgate. Other witnesses have “from before Hahiroth.”
  44. Numbers 33:38 tn Heb “mouth.”
New English Translation (NET)

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Luke 4:31-5:11

Ministry in Capernaum

31 So[a] he went down to Capernaum,[b] a town[c] in Galilee, and on the Sabbath he began to teach the people.[d] 32 They[e] were amazed[f] at his teaching, because he spoke[g] with authority.[h]

33 Now[i] in the synagogue[j] there was a man who had the spirit of an unclean[k] demon, and he cried out with a loud voice, 34 “Ha! Leave us alone,[l] Jesus the Nazarene! Have you come to destroy us? I know who you are—the Holy One[m] of God.” 35 But[n] Jesus rebuked him:[o] “Silence! Come out of him!”[p] Then, after the demon threw the man[q] down in their midst, he came out of him without hurting him.[r] 36 They[s] were all amazed and began to say[t] to one another, “What’s happening here?[u] For with authority and power[v] he commands the unclean spirits, and they come out!” 37 So[w] the news[x] about him spread into all areas of the region.[y]

38 After Jesus left[z] the synagogue, he entered Simon’s house.[aa] Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus[ab] to help her.[ac] 39 So[ad] he stood over her, commanded[ae] the fever, and it left her. Immediately[af] she got up and began to serve[ag] them.

40 As the sun was setting, all those who had any relatives[ah] sick with various diseases brought them to Jesus.[ai] He placed[aj] his hands on every one of them and healed them. 41 Demons also came out[ak] of many, crying out,[al] “You are the Son of God!”[am] But he rebuked[an] them, and would not allow them to speak,[ao] because they knew that he was the Christ.[ap]

42 The next morning[aq] Jesus[ar] departed and went to a deserted place. Yet[as] the crowds were seeking him, and they came to him and tried to keep him from leaving them. 43 But Jesus[at] said to them, “I must[au] proclaim the good news of the kingdom[av] of God to the other towns[aw] too, for that is what I was sent[ax] to do.”[ay] 44 So[az] he continued to preach in the synagogues of Judea.[ba]

The Call of the Disciples

5 Now[bb] Jesus was standing by the Lake of Gennesaret,[bc] and the crowd was pressing around him[bd] to hear the word of God. 2 He[be] saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 3 He got into[bf] one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then[bg] Jesus[bh] sat down[bi] and taught the crowds from the boat.[bj] 4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower[bk] your nets for a catch.” 5 Simon[bl] answered,[bm] “Master,[bn] we worked hard all night and caught nothing! But at your word[bo] I will lower[bp] the nets.” 6 When[bq] they had done this, they caught so many fish that their nets started to tear.[br] 7 So[bs] they motioned[bt] to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink.[bu] 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord,[bv] for I am a sinful man!”[bw] 9 For[bx] Peter[by] and all who were with him were astonished[bz] at the catch of fish that they had taken, 10 and so were James and John, Zebedee’s sons, who were Simon’s business partners.[ca] Then[cb] Jesus said to Simon, “Do not be afraid; from now on[cc] you will be catching people!”[cd] 11 So[ce] when they had brought their boats to shore, they left everything and followed[cf] him.

Footnotes:

  1. Luke 4:31 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
  2. Luke 4:31 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  3. Luke 4:31 tn Or “city.”
  4. Luke 4:31 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
  5. Luke 4:32 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  6. Luke 4:32 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
  7. Luke 4:32 tn Grk “because his word was.”
  8. Luke 4:32 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
  9. Luke 4:33 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
  10. Luke 4:33 sn See the note on synagogues in 4:15.
  11. Luke 4:33 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
  12. Luke 4:34 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti hēmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
  13. Luke 4:34 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
  14. Luke 4:35 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
  15. Luke 4:35 tn Grk “rebuked him, saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  16. Luke 4:35 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
  17. Luke 4:35 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
  18. Luke 4:35 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
  19. Luke 4:36 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
  20. Luke 4:36 tn This imperfect verb has been translated as an ingressive imperfect.
  21. Luke 4:36 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
  22. Luke 4:36 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
  23. Luke 4:37 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
  24. Luke 4:37 tn That is, “information concerning a person or an event—‘report, news, word, information’” (L&N 33.211).
  25. Luke 4:37 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
  26. Luke 4:38 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
  27. Luke 4:38 sn There is now significant agreement among scholars that the house of Simon Peter in Capernaum has been found beneath the ruins of a fifth-century Byzantine church some 84 ft south of the synagogue. At the bottom of several layers of archaeological remains is a first-century house that apparently was designated for public viewing sometime in the mid-first century, and continued to be so in subsequent centuries. For details see S. Loffreda, “Capernaum—Jesus’ Own City,” Bible and Spade 10.1 (1981): 1-17.
  28. Luke 4:38 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  29. Luke 4:38 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
  30. Luke 4:39 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
  31. Luke 4:39 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
  32. Luke 4:39 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.sn The note that this happened immediately shows the speed and totality of the recovery.
  33. Luke 4:39 tn The imperfect verb has been translated ingressively.
  34. Luke 4:40 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eichon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asthenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
  35. Luke 4:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  36. Luke 4:40 tn Or “laid.” The participle ἐπιτεθείς (epitetheis) has been translated as a finite verb due to requirements of contemporary English style.
  37. Luke 4:41 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
  38. Luke 4:41 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
  39. Luke 4:41 tc Most mss (A Q Θ Ψ 0102 ƒ1,13 M) read “the Christ, the Son of God.” But the earliest and best mss, along with several other witnesses (א B C D L W Ξ 33 579 700 1241 2542 lat sa), lack “the Christ” here. It is likely that later scribes wished to bring the demons’ confession in line with what Luke says they knew later in the verse.
  40. Luke 4:41 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
  41. Luke 4:41 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
  42. Luke 4:41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
  43. Luke 4:42 tn Grk “When it became day.”
  44. Luke 4:42 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  45. Luke 4:42 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
  46. Luke 4:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  47. Luke 4:43 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
  48. Luke 4:43 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
  49. Luke 4:43 tn Or “cities.”
  50. Luke 4:43 sn Jesus was sent by God for this purpose. This is the language of divine commission.
  51. Luke 4:43 tn Grk “because for this purpose I was sent.”
  52. Luke 4:44 tn Here καί (kai) has been translated as “so” to indicate the summarization.
  53. Luke 4:44 tc Most mss (A D Θ Ψ ƒ13 33 M latt) have “of Galilee”; others, “of the Jews” (W). “Judea” (read by P75 א B Q 579 892 sa, and [with minor variation] C L ƒ1 1241) is probably the earlier reading since it is both the harder reading and supported by the best witnesses. “Galilee” is an assimilation to Mark 1:39 and Matt 4:23.
  54. Luke 5:1 tn Grk “Now it happened that.” 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.
  55. Luke 5:1 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
  56. Luke 5:1 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
  57. Luke 5:2 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  58. Luke 5:3 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
  59. Luke 5:3 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  60. Luke 5:3 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  61. Luke 5:3 tn Grk “sitting down”; the participle καθίσας (kathisas) has been translated as a finite verb due to requirements of contemporary English style.
  62. Luke 5:3 sn In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
  63. Luke 5:4 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
  64. Luke 5:5 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
  65. Luke 5:5 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
  66. Luke 5:5 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
  67. Luke 5:5 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
  68. Luke 5:5 tn Or “let down.”
  69. Luke 5:6 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
  70. Luke 5:6 tn In context, this imperfect verb is best taken as an ingressive imperfect.
  71. Luke 5:7 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
  72. Luke 5:7 tn That is, “they signaled by making gestures” (L&N 33.485).
  73. Luke 5:7 tn This infinitive conveys the idea that the boats were at the point of sinking (BDF §338.1).
  74. Luke 5:8 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
  75. Luke 5:8 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
  76. Luke 5:9 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
  77. Luke 5:9 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
  78. Luke 5:9 sn In the Greek text, this term is in an emphatic position.
  79. Luke 5:10 tn Or “business associates.”
  80. Luke 5:10 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  81. Luke 5:10 sn From now on is a common Lukan expression, see Luke 1:48.
  82. Luke 5:10 tn The Greek term ἄνθρωπος (anthrōpos) is used here in a generic sense, referring to both men and women, thus “people.”sn The kind of fishing envisioned was net—not line—fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
  83. Luke 5:11 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
  84. Luke 5:11 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
New English Translation (NET)

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Psalm 64

Psalm 64[a]

For the music director, a psalm of David.

64 Listen to me,[b] O God, as I offer my lament!
Protect[c] my life from the enemy’s terrifying attacks.[d]
2 Hide me from the plots of evil men,
from the crowd of evildoers.[e]
3 They[f] sharpen their tongues like swords;
they aim their arrows, a slanderous charge,[g]
4 in order to shoot down the innocent[h] in secluded places.
They shoot at him suddenly and are unafraid of retaliation.[i]
5 They encourage one another to carry out their evil deed.[j]
They plan how to hide[k] snares,
and boast,[l] “Who will see them?”[m]
6 They devise[n] unjust schemes;
they disguise[o] a well-conceived plot.[p]
Man’s inner thoughts cannot be discovered.[q]
7 But God will shoot[r] at them;
suddenly they will be[s] wounded by an arrow.[t]
8 Their slander will bring about their demise.[u]
All who see them will shudder,[v]
9 and all people will fear.[w]
They will proclaim what God has done,[x]
and reflect on his deeds.
10 The godly will rejoice in the Lord
and take shelter in him.
All the morally upright[y] will boast.[z]

Footnotes:

  1. Psalm 64:1 sn Psalm 64. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.
  2. Psalm 64:1 tn Heb “my voice.”
  3. Psalm 64:1 tn The imperfect verbal form is used here to express the psalmist’s request.
  4. Psalm 64:1 tn Heb “from the terror of [the] enemy.” “Terror” is used here metonymically for the enemy’s attacks that produce fear because they threaten the psalmist’s life.
  5. Psalm 64:2 tn Heb “workers of wickedness.”
  6. Psalm 64:3 tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.
  7. Psalm 64:3 tn Heb “a bitter word.”
  8. Psalm 64:4 tn The psalmist uses the singular because he is referring to himself here as representative of a larger group.
  9. Psalm 64:4 tn Heb “and are unafraid.” The words “of retaliation” are supplied in the translation for clarification.
  10. Psalm 64:5 tn Heb “they give strength to themselves, an evil matter [or “word”].”
  11. Psalm 64:5 tn Heb “they report about hiding.”
  12. Psalm 64:5 tn Heb “they say.”
  13. Psalm 64:5 tn If this is a direct quotation (cf. NASB, NIV), the pronoun “them” refers to the snares mentioned in the previous line. If it is an indirect quotation, then the pronoun may refer to the enemies themselves (cf. NEB, which is ambiguous). Some translations retain the direct quotation but alter the pronoun to “us,” referring clearly to the enemies (cf. NRSV).
  14. Psalm 64:6 tn Heb “search out, examine,” which here means (by metonymy) “devise.”
  15. Psalm 64:6 tc The MT has תַּמְנוּ (tamnu, “we are finished”), a Qal perfect first common plural form from the verbal root תָּמַם (tamam). Some understand this as the beginning of a quotation of the enemies’ words and translate, “we have completed,” but the Hiphil would seem to be required in this case. The present translation follows many medieval Hebrew mss in reading טָמְנוּ (tamenu, “they hide”), a Qal perfect third common plural form from the verbal root טָמַן (taman).
  16. Psalm 64:6 tn Heb “a searched-out search,” which is understood as referring here to a thoroughly planned plot to destroy the psalmist.
  17. Psalm 64:6 tn Heb “and the inner part of man, and a heart [is] deep.” The point seems to be that a man’s inner thoughts are incapable of being discovered. No one is a mind reader! Consequently the psalmist is vulnerable to his enemies’ well-disguised plots.
  18. Psalm 64:7 tn The prefixed verb with vav (ו) consecutive is normally used in narrative contexts to describe completed past actions. It is possible that the conclusion to the psalm (vv. 7-10) was added to the lament after God’s judgment of the wicked in response to the psalmist’s lament (vv. 1-6). The translation assumes that these verses are anticipatory and express the psalmist’s confidence that God would eventually judge the wicked. The psalmist uses a narrative style as a rhetorical device to emphasize his certitude. See GKC 329-30 §111.w.
  19. Psalm 64:7 tn The perfect verbal form here expresses the psalmist’s certitude about the coming demise of the wicked.
  20. Psalm 64:7 tn The translation follows the traditional accentuation of the MT. Another option is to translate, “But God will shoot them down with an arrow, suddenly they will be wounded” (cf. NIV, NRSV).
  21. Psalm 64:8 tc The MT reads literally, “and they caused him [or it] to stumble upon them, their tongue.” Perhaps the third plural subject of the verb is indefinite with the third singular pronominal suffix on the verb being distributive (see Ps 63:10). In this case one may translate, “each one will be made to stumble.” The preposition עַל (ʿal) might then be taken as adversative, “against them [is] their tongue.” Many prefer to emend the text to וַיַּכְשִׁילֵמוֹ עֲלֵי לְשׁוֹנָם (vayyakhshilemo ʿale leshonam, “and he caused them to stumble over their tongue”). However, if this reading is original, it is difficult to see how the present reading of the MT arose. Furthermore, the preposition is not collocated with the verb כָּשַׁל (kashal) elsewhere. Perhaps a better option is that the third singular pronominal suffix “it” refers to the following noun “tongue” translated “they caused it, their tongue, to stumble on themselves” (see GKC 425-26 §131.m, o).
  22. Psalm 64:8 tn The Hitpolel verbal form is probably from the root נוּד (nud; see HALOT 678 s.v. נוד), which is attested elsewhere in the Hitpolel stem, not the root נָדַד (nadad, as proposed by BDB 622 s.v. I נָדַד), which does not occur elsewhere in this stem.
  23. Psalm 64:9 tc Many medieval Hebrew mss read וַיִּרְאוּ (vayyirʾu, “and they will see”) instead of וַיִּירְאוּ (vayyireʾu, “and they will fear”).
  24. Psalm 64:9 tn Heb “the work of God,” referring to the judgment described in v. 7.
  25. Psalm 64:10 tn Heb “upright in heart.”
  26. Psalm 64:10 tn That is, about the Lord’s accomplishments on their behalf.
New English Translation (NET)

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Proverbs 11:22

22 Like[a] a gold ring in a pig’s snout
is a beautiful woman who rejects[b] discretion.[c]

Footnotes:

  1. Proverbs 11:22 tn The proverb makes a comparison by means of a verbless clause; the words “like… is…” are added in English for the sake of style.
  2. Proverbs 11:22 tn Heb “turns away [from].”
  3. Proverbs 11:22 tn Heb “taste.” The term can refer to physical taste (Exod 16:31), intellectual discretion (1 Sam 25:33), or ethical judgment (Ps 119:66). Here it probably means that she has no moral sensibility, no propriety, no good taste.sn By means of the parallelism, one who rejects discretion is like a swine. If that person has beauty, its value is wasted on and overshadowed by their “piggishness.”
New English Translation (NET)

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