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The Daily Audio Bible Reading for Monday March 18, 2024 (NIV)

Numbers 26:52-28:15

52 Then the Lord spoke to Moses: 53 “To these the land must be divided as an inheritance according to the number of the names. 54 To a larger group you will give a larger inheritance,[a] and to a smaller group you will give a smaller inheritance.[b] To each one its inheritance must be given according to the number of people in it.[c] 55 The land must be divided by lot; and they will inherit in accordance with the names of their ancestral tribes. 56 Their inheritance must be apportioned[d] by lot among the larger and smaller groups.”

57 And these are the Levites who were numbered according to their families: from Gershon, the family of the Gershonites; of Kohath, the family of the Kohathites; from Merari, the family of the Merarites. 58 These are the families of the Levites: the family of the Libnites, the family of the Hebronites, the family of the Mahlites, the family of the Mushites, the family of the Korahites. Kohath became the father of Amram. 59 Now the name of Amram’s wife was Jochebed, daughter of Levi, who was born[e] to Levi in Egypt. And to Amram she bore Aaron, Moses, and Miriam their sister. 60 And to Aaron were born Nadab and Abihu, Eleazar and Ithamar. 61 But Nadab and Abihu died when they offered strange fire[f] before the Lord. 62 Those of the Levites[g] who were numbered were 23,000, all males from a month old and upward, for they were not numbered among the Israelites; no inheritance was given to them among the Israelites.

63 These are those who were numbered by Moses and Eleazar the priest, who numbered the Israelites in the rift valley plains[h] of Moab along the Jordan River opposite Jericho. 64 But there was not a man among these who had been[i] among those numbered by Moses and Aaron the priest when they numbered the Israelites in the desert of Sinai. 65 For the Lord had said of them, “They will surely die in the wilderness.” And there was not left a single man of them, except Caleb son of Jephunneh and Joshua son of Nun.

Special Inheritance Laws

27 [j] Then the daughters of Zelophehad son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh of the families of Manasseh,[k] the son of Joseph came forward. Now these are the names of his daughters: Mahlah, Noah, Hoglah, Milcah, and Tirzah. 2 And they stood before Moses and Eleazar the priest and the leaders of the whole assembly at the entrance to the tent of meeting and said, 3 “Our father died in the wilderness, although[l] he was not part of[m] the company of those that gathered themselves together against the Lord in the company of Korah, but he died for his own sin,[n] and he had no sons. 4 Why should the name of our father be lost from among his family because he had no son? Give us a possession[o] among the relatives[p] of our father.”

5 So Moses brought their case before the Lord. 6 The Lord said to Moses: 7 “The daughters of Zelophehad have a valid claim.[q] You must indeed[r] give them possession of an inheritance among their father’s relatives, and you must transfer[s] the inheritance of their father to them. 8 And you must tell the Israelites, ‘If a man dies[t] and has no son, then you must transfer his inheritance to his daughter; 9 and if he has no daughter, then you are to give his inheritance to his brothers; 10 and if he has no brothers, then you are to give his inheritance to his father’s brothers; 11 and if his father has no brothers, then you are to give his inheritance to his relative nearest to him from his family, and he will possess it. This will be for the Israelites a legal requirement,[u] as the Lord commanded Moses.’”

Leadership Change

12 [v] Then the Lord said to Moses, “Go up this mountain of the Abarim range,[w] and see[x] the land I have given[y] to the Israelites. 13 When you have seen it, you will be gathered[z] to your ancestors,[aa] as Aaron your brother was gathered to his ancestors.[ab] 14 For[ac] in the wilderness of Zin when the community rebelled against me, you[ad] rebelled against my command[ae] to show me as holy[af] before their eyes over the water—the water of Meribah in Kadesh in the wilderness of Zin.”

15 Then Moses spoke to the Lord: 16 “Let the Lord, the God of the spirits of all humankind,[ag] appoint[ah] a man over the community, 17 who will go out before them, and who will come in before them,[ai] and who will lead them out, and who will bring them in, so that[aj] the community of the Lord may not be like sheep that have no shepherd.”

18 The Lord replied[ak] to Moses, “Take Joshua son of Nun, a man in whom is the Spirit,[al] and lay your hand on him;[am] 19 set him[an] before Eleazar the priest and before the whole community, and commission[ao] him publicly.[ap] 20 Then you must delegate[aq] some of your authority[ar] to him, so that the whole community of the Israelites will be obedient.[as] 21 And he will stand before Eleazar the priest, who[at] will seek counsel[au] for him before the Lord by the decision of the Urim.[av] At his command[aw] they will go out, and at his command they will come in, he and all the Israelites with him, the whole community.”

22 So Moses did as the Lord commanded him; he took Joshua and set[ax] him before Eleazar the priest and before the whole community. 23 He laid his hands on him and commissioned him, just as the Lord commanded,[ay] by the authority[az] of Moses.

Daily Offerings

28 [ba] The Lord spoke to Moses: 2 “Command the Israelites:[bb] ‘With regard to my offering,[bc] be sure to offer[bd] my food for my offering made by fire, as a pleasing aroma to me at its appointed time.’[be] 3 You will say to them, ‘This is the offering made by fire that you must offer to the Lord: two unblemished lambs one year old each day for a continual[bf] burnt offering. 4 The first lamb you must offer in the morning, and the second lamb you must offer in the late afternoon,[bg] 5 with one-tenth of an ephah[bh] of finely ground flour as a grain offering mixed with one-quarter of a hin[bi] of pressed olive oil. 6 It is a continual burnt offering that was instituted on Mount Sinai as a pleasing aroma, an offering made by fire to the Lord.

7 “‘And its drink offering must be one-quarter of a hin for each lamb.[bj] You must pour out the strong drink[bk] as a drink offering to the Lord in the Holy Place. 8 And the second lamb you must offer in the late afternoon; just as you offered the grain offering and drink offering in the morning,[bl] you must offer it as an offering made by fire, as a pleasing aroma to the Lord.

Weekly Offerings

9 “‘On the Sabbath day, you must offer[bm] two unblemished lambs a year old, and two-tenths of an ephah[bn] of finely ground flour as a grain offering, mixed with olive oil, along with its drink offering. 10 This is the burnt offering for every Sabbath,[bo] besides the continual burnt offering and its drink offering.

Monthly Offerings

11 “‘On the first day of each month[bp] you must offer as a burnt offering to the Lord two young bulls, one ram, and seven unblemished lambs a year old, 12 with three-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for each bull, and two-tenths of an ephah of finely ground flour mixed with olive oil as a grain offering for the ram, 13 and one-tenth of an ephah of finely ground flour mixed with olive oil as a grain offering for each lamb, as a burnt offering for a pleasing aroma, an offering made by fire to the Lord. 14 For their drink offerings, include[bq] half a hin of wine with each bull, one-third of a hin for the ram, and one-fourth of a hin for each lamb. This is the burnt offering for each month[br] throughout the months of the year. 15 And one male goat[bs] must be offered to the Lord as a purification offering, in addition to the continual burnt offering and its drink offering.

Footnotes:

  1. Numbers 26:54 tn Heb “to many you will multiply his inheritance.”
  2. Numbers 26:54 tn Heb “to a few you will lessen his inheritance.”
  3. Numbers 26:54 tn Heb “according to those that were numbered of him,” meaning, in accordance with the number of people in his clan.
  4. Numbers 26:56 tn Heb “divided.”
  5. Numbers 26:59 tn Heb “who she bore him to Levi.” The verb has no expressed subject. Either one could be supplied, such as “her mother,” or it could be treated as a passive.
  6. Numbers 26:61 tn The expression אֵשׁ זָרָה (ʾesh zarah, “strange fire”) seems imprecise and has been interpreted numerous ways (see the helpful summary in J. E. Hartley, Leviticus [WBC 4], 132-33). The infraction may have involved any of the following or a combination thereof: (1) using coals from some place other than the burnt offering altar (i.e., “unauthorized coals” according to J. Milgrom, Leviticus [AB], 1:598; cf. Lev 16:12 and cf. “unauthorized person” [אִישׁ זָר, ʾish zar] in Num 16:40 [17:5 HT], NASB “layman”), (2) using the wrong kind of incense (cf. the Exod 30:9 regulation against “strange incense” [קְטֹרֶת זָרָה, qetoret zarah] on the incense altar and the possible connection to Exod 30:34-38), (3) performing an incense offering at an unprescribed time (B. A. Levine, Leviticus [JPSTC], 59), or (4) entering the Holy of Holies at an inappropriate time (Lev 16:1-2).sn This event is narrated in Lev 10:1-7.
  7. Numbers 26:62 tn Heb “them”; the referent has been specified in the translation for clarity.
  8. Numbers 26:63 sn This is the area of the rift valley basin to the north of the Dead Sea and east of the Jordan. See the note at Num 21:1.
  9. Numbers 26:64 tn “who had been” is added to clarify the text.
  10. Numbers 27:1 sn For additional information on this section, see N. H. Snaith, “The Daughters of Zelophehad,” VT 16 (1966): 124-27; and J. Weingreen, “The Case of the Daughters of Zelophehad,” VT 16 (1966): 518-22.
  11. Numbers 27:1 tc The phrase “of the families of Manasseh” is absent from the Latin Vulgate.
  12. Numbers 27:3 tn This clause begins with a vav (ו) on a pronoun, marking it out as a disjunctive vav. In this context it fits best to take it as a circumstantial clause introducing concession.
  13. Numbers 27:3 tn Heb “in the midst of.”
  14. Numbers 27:3 tn The word order is emphatic: “but in/on account of his own sins he died.”
  15. Numbers 27:4 tn That is, the possession of land, or property, among the other families of their tribe.
  16. Numbers 27:4 tn The word is “brothers,” but this can be interpreted more loosely to relatives. So also in v. 7.
  17. Numbers 27:7 tn Heb “[the daughters of Zelophehad] speak right” (using the participle דֹּבְרֹת [doverot] with כֵּן [ken]).
  18. Numbers 27:7 tn The Hebrew text uses the infinitive absolute with the imperfect tense. The imperfect is functioning as the imperfect of instruction, and so the infinitive strengthens the force of the instruction.
  19. Numbers 27:7 tn The verb is the Hiphil perfect with a vav (ו) consecutive, from the root עָבַר (ʿavar, “to pass over”). Here it functions as the equivalent of the imperfect of instruction: “and you shall cause to pass,” meaning, “transfer.”
  20. Numbers 27:8 tn Heb “a man, if he dies.”
  21. Numbers 27:11 tn The expression is חֻקַּת מִשְׁפָּט (khuqqat mishpat, “a statute of judgment”), which means it is a fixed enactment that determines justice. It is one which is established by God.
  22. Numbers 27:12 sn See further J. Lindblom, “Lot Casting in the Old Testament,” VT 12 (1962): 164-78; E. Lipiński, “Urim and Thummim,” VT 20 (1970): 495-96; and S. E. Loewenstamm, “The Death of Moses,” Tarbiz 27 (1957/58): 142-57.
  23. Numbers 27:12 tc The Greek version adds “which is Mount Nebo.” This is a typical scribal change to harmonize two passages.sn The area is in the mountains of Moab; Deut 34:1 more precisely identifies it as Mount Nebo.
  24. Numbers 27:12 tn The imperative could be subordinated to the first to provide a purpose clause, although a second instruction fits well enough.
  25. Numbers 27:12 tn This perfect tense would best be classified as a perfect of resolve: “which I have decided to give.” God had not yet given the land to them, but it was certain he would.
  26. Numbers 27:13 tn The first verb is a perfect tense with a vav (ו) consecutive, and the second verb is also. In such parallel clauses, the first may be subordinated, here as a temporal clause.
  27. Numbers 27:13 tn Heb “people.”
  28. Numbers 27:13 tn Heb “was gathered.” The phrase “to his ancestors” is elided in the Hebrew text, but is an implied repetition from the beginning of the verse, and has been supplied in the translation for stylistic reasons.
  29. Numbers 27:14 tn The preposition on the relative pronoun has the force of “because of the fact that.”
  30. Numbers 27:14 tn The verb is the second masculine plural form.
  31. Numbers 27:14 tn Heb “mouth.”
  32. Numbers 27:14 sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile—very human. The leader has to be aware of what image he is conveying to the people.
  33. Numbers 27:16 tn Heb “flesh”; cf. NAB, NIV “all mankind”; NCV “all people”; NLT “all living things.”
  34. Numbers 27:16 tn This is the same verb פָּקַד (paqad) that is used throughout the book for the aspect of “numbering” the people.
  35. Numbers 27:17 sn This is probably technical terminology for a military leader (Josh 14:11; 1 Sam 18:13-16; 1 Kgs 3:7; 2 Kgs 11:9). The image of a shepherd can also be military in nature (1 Kgs 22:17).
  36. Numbers 27:17 tn The Hebrew text has the conjunction with the negated imperfect tense, “and it will not be.” This clause should be subordinated to the preceding to form a result clause, and the imperfect then function as a final imperfect.
  37. Numbers 27:18 tn Or “said.”
  38. Numbers 27:18 sn The word “spirit” probably refers to the Holy Spirit. This would likely be a permanent endowment for Joshua. But it is also possible to take it to refer to a proper spirit to do all the things required of such a leader (which ultimately is a gift from the Spirit of God). The Hebrew text simply says “in whom is a spirit.”
  39. Numbers 27:18 sn This symbolic act would indicate the transfer of leadership to Joshua.
  40. Numbers 27:19 tn This could be translated “position him,” or “have him stand,” since it is the causative stem of the verb “to stand.”
  41. Numbers 27:19 tn The verb is the Piel perfect of צִוָּה (tsivvah, literally “to command”). The verb has a wide range of meanings, and so here in this context the idea of instructing gives way to a more general sense of commissioning for duty. The verb in sequence is equal to the imperfect of instruction.
  42. Numbers 27:19 tn Heb “in their eyes.”
  43. Numbers 27:20 tn The verb is simply “give,” but in this context giving some of Moses’ honor to Joshua in the presence of the people is essentially passing the leadership to him, or delegating the authority to him with the result that people would follow him.
  44. Numbers 27:20 tc The Greek, Syriac, and Vulgate read “glory” for this form that occurs only here in the Pentateuch. Elsewhere it is rendered “majesty, splendor” (see Ps 96:6). It could even be “vitality” here. The authority being transferred here is both spiritual and civil.
  45. Numbers 27:20 tn Heb “hear.”
  46. Numbers 27:21 tn The passage simply has “and he will ask,” but Eleazar is clearly the subject now.
  47. Numbers 27:21 tn Heb “ask.”
  48. Numbers 27:21 sn The new leader would not have the privilege that Moses had in speaking to God face-to-face. Rather, he would have to inquire of the Lord through the priest, and the priest would seek a decision by means of the Urim. The Urim and the Thummim were the sacred lots that the priest had in his pouch, the “breastplate” as it has traditionally been called. Since the Law had now been fully established, there would be fewer cases that the leader would need further rulings. Now it would simply be seeking the Lord’s word for matters such as whether to advance or not. The size, shape or substance of these objects is uncertain. See further C. Van Dam, The Urim and Thummim.
  49. Numbers 27:21 tn Heb “mouth,” meaning what he will say.
  50. Numbers 27:22 tn Heb “stood.”
  51. Numbers 27:23 tn Heb “spoke.”
  52. Numbers 27:23 tn Heb “hand.”
  53. Numbers 28:1 sn For additional reading on these chapters, see G. B. Gray, Sacrifice in the Old Testament; A. F. Rainey, “The Order of Sacrifices in the Old Testament Ritual Texts,” Bib 51 (1970): 485-98; N. H. Snaith, The Jewish New Year Festival.
  54. Numbers 28:2 tn Heb “and say to them.” These words have not been included in the translation for stylistic reasons.
  55. Numbers 28:2 tn The sentence begins with the accusative “my offering.” It is suspended at the beginning as an independent accusative to itemize the subject matter. The second accusative is the formal object of the verb. It could also be taken in apposition to the first accusative.
  56. Numbers 28:2 tn The construction uses the imperfect tense expressing instruction, followed by the infinitive construct used to express the complement of direct object.
  57. Numbers 28:2 sn See L. R. Fisher, “New Ritual Calendar from Ugarit,” HTR 63 (1970): 485-501.
  58. Numbers 28:3 sn The sacrifice was to be kept burning, but each morning the priests would have to clean the grill and put a new offering on the altar. So the idea of a continual burnt offering is more that of a regular offering.
  59. Numbers 28:4 tn Heb “between the evenings” meaning between dusk and dark.
  60. Numbers 28:5 sn That is about two quarts.
  61. Numbers 28:5 sn That is about one quart.
  62. Numbers 28:7 tn Heb “the one lamb,” but it is meant to indicate for “each lamb.”
  63. Numbers 28:7 tn The word שֵׁכָר (shekhar) is often translated “strong drink.” It can mean “barley beer” in the Akkadian cognate, and also in the Hebrew Bible when joined with the word for wine. English versions here read “wine” (NAB, TEV, CEV); “strong wine” (KJV); “fermented drink” (NIV, NLT); “strong drink” (ASV, NASB, NRSV).
  64. Numbers 28:8 tn Heb “as the grain offering of the morning and as its drink offering.”
  65. Numbers 28:9 tn The words “you must offer” are not in the Hebrew text, but are implied. They have been supplied in the translation to make a complete English sentence.
  66. Numbers 28:9 sn That is, about 4 quarts.
  67. Numbers 28:10 tn Heb “the burnt offering of the Sabbath by its Sabbath.”
  68. Numbers 28:11 tn Heb “of your months.”
  69. Numbers 28:14 tn The word “include” is not in the Hebrew text but is implied. It is supplied in the translation to make a complete English sentence.
  70. Numbers 28:14 tn Heb “a month in its month.”
  71. Numbers 28:15 tn Heb “one kid of the goats.”
New English Translation (NET)

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Luke 3:1-22

The Ministry of John the Baptist

3 In the fifteenth year of the reign of Tiberius Caesar,[a] when Pontius Pilate[b] was governor of Judea, and Herod[c] was tetrarch[d] of Galilee, and his brother Philip[e] was tetrarch of the region of Iturea and Trachonitis, and Lysanias[f] was tetrarch of Abilene, 2 during the high priesthood[g] of Annas and Caiaphas, the word[h] of God came to John the son of Zechariah in the wilderness.[i] 3 He[j] went into all the region around the Jordan River,[k] preaching a baptism of repentance for the forgiveness of sins.[l]

4 As it is written in the book of the words of the prophet Isaiah,

“The voice[m] of one shouting in the wilderness:[n]
‘Prepare the way for the Lord,
make[o] his paths straight.
5 Every valley will be filled,[p]
and every mountain and hill will be brought low,
and the crooked will be made straight,
and the rough ways will be made smooth,
6 and all humanity[q] will see the salvation of God.’”[r]

7 So John[s] said to the crowds[t] that came out to be baptized by him, “You offspring of vipers![u] Who warned you to flee[v] from the coming wrath? 8 Therefore produce[w] fruit[x] that proves your repentance, and don’t begin to say[y] to yourselves, ‘We have Abraham as our father.’[z] For I tell you that God can raise up children for Abraham from these stones![aa] 9 Even now the ax is laid at the root of the trees,[ab] and every tree that does not produce good fruit will be[ac] cut down and thrown into the fire.”

10 So[ad] the crowds were asking[ae] him, “What then should we do?” 11 John[af] answered them,[ag] “The person who has two tunics[ah] must share with the person who has none, and the person who has food must do likewise.” 12 Tax collectors[ai] also came to be baptized, and they said to him, “Teacher, what should we do?” 13 He told them, “Collect no more[aj] than you are required to.”[ak] 14 Then some soldiers[al] also asked him, “And as for us—what should we do?”[am] He told them, “Take money from no one by violence[an] or by false accusation,[ao] and be content with your pay.”

15 While the people were filled with anticipation[ap] and they all wondered[aq] whether perhaps John[ar] could be the Christ,[as] 16 John answered them all,[at] “I baptize you with water,[au] but one more powerful than I am is coming—I am not worthy[av] to untie the strap[aw] of his sandals. He will baptize you with the Holy Spirit and fire.[ax] 17 His winnowing fork[ay] is in his hand to clean out his threshing floor and to gather the wheat into his storehouse,[az] but the chaff he will burn up with inextinguishable fire.”[ba]

18 And in this way,[bb] with many other exhortations, John[bc] proclaimed good news to the people. 19 But when John rebuked Herod[bd] the tetrarch[be] because of Herodias, his brother’s wife,[bf] and because of all the evil deeds[bg] that he had done, 20 Herod added this to them all: He locked up John in prison.

The Baptism of Jesus

21 Now when[bh] all the people were baptized, Jesus also was baptized. And while he was praying,[bi] the heavens[bj] opened, 22 and the Holy Spirit descended on him in bodily form like a dove.[bk] And a voice came from heaven, “You are my one dear Son;[bl] in you I take great delight.”[bm]

Footnotes:

  1. Luke 3:1 tn Or “Emperor Tiberius” (“Caesar” is a title for the Roman emperor).sn Tiberius Caesar was the Roman emperor Tiberius Claudius Caesar Augustus, who ruled from a.d. 14-37.
  2. Luke 3:1 sn The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).
  3. Luke 3:1 sn Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c.-a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus (Matt 2:22) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.
  4. Luke 3:1 sn A tetrarch was a ruler with rank and authority lower than a king, who 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.
  5. Luke 3:1 sn Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c.-a.d. 34.
  6. Luke 3:1 sn Nothing else is known about Lysanias tetrarch of Abilene.
  7. Luke 3:2 sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.
  8. Luke 3:2 tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rhēma), and thus could refer to the call of the Lord to John to begin ministry.
  9. Luke 3:2 tn Or “desert.”
  10. Luke 3:3 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. Due to the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  11. Luke 3:3 tn “River” is not in the Greek text but is supplied for clarity.
  12. Luke 3:3 sn A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it (Luke 3:10-14).
  13. Luke 3:4 tn Or “A voice.”
  14. Luke 3:4 tn Or “desert.” The syntactic position of the phrase “in the wilderness” is unclear in both Luke and the LXX. The MT favors taking it with “Prepare a way,” while the LXX takes it with “a voice shouting.” If the former, the meaning would be that such preparation should be done “in the wilderness.” If the latter, the meaning would be that the place from where John’s ministry went forth was “in the wilderness.” There are Jewish materials that support both renderings: 1QS 8:14 and 9.19-20 support the MT while certain rabbinic texts favor the LXX (see D. L. Bock, Luke [BECNT], 1:290-91). While it is not absolutely necessary that a call in the wilderness led to a response in the wilderness, it is not unlikely that such would be the case. Thus, in the final analysis, the net effect between the two choices may be minimal. In any case, a majority of commentators and translations take “in the wilderness” with “The voice of one shouting” (D. L. Bock; R. H. Stein, Luke [NAC], 129; I. H. Marshall, Luke [NIGTC], 136; NIV, NRSV, NKJV, NLT, NASB, REB).
  15. Luke 3:4 tn This call to “make paths straight” in this context is probably an allusion to preparation through repentance as the verb ποιέω (poieō) reappears in vv. 8, 10, 11, 12, 14.
  16. Luke 3:5 sn The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.
  17. Luke 3:6 tn Grk “all flesh.”
  18. Luke 3:6 sn A quotation from Isa 40:3-5. Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6. His goal may well be to get to the declaration of v. 6, where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47).
  19. Luke 3:7 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  20. Luke 3:7 sn The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.
  21. Luke 3:7 tn Or “snakes.”
  22. Luke 3:7 sn The rebuke “Who warned you to flee…?” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.
  23. Luke 3:8 tn The verb here is ποιέω (poieō; see v. 4).
  24. Luke 3:8 tn Grk “fruits.” The plural Greek term καρπούς has been translated with the collective singular “fruit” (so NIV; cf. Matt 3:8 where the singular καρπός is found). Some other translations render the plural καρπούς as “fruits” (e.g., NRSV, NASB, NAB, NKJV).
  25. Luke 3:8 tn In other words, “do not even begin to think this.”
  26. Luke 3:8 sn We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.
  27. Luke 3:8 sn The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.
  28. Luke 3:9 sn Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine (Hos 10:1-2; Jer 2:21-22) and the image of an “ax” is used to indicate God’s judgment (Ps 74:5-6; Jer 46:22).
  29. Luke 3:9 tn Grk “is”; the present tense (ἐκκόπτεται, ekkoptetai) has futuristic force here.
  30. Luke 3:10 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the people’s response.
  31. Luke 3:10 tn Though this verb is imperfect, in this context it does not mean repeated, ongoing questions, but simply a presentation in vivid style as the following verbs in the other examples are aorist.
  32. Luke 3:11 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  33. Luke 3:11 tn Grk “Answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation to “answered them.”
  34. Luke 3:11 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
  35. Luke 3:12 sn The Roman system of taxation was frequently characterized by “tax farming” where an individual would bid to collect taxes for the Roman government throughout an entire district and then add a surcharge or commission (often exorbitant) which they kept for themselves as their profit. The tax collectors referred to in the NT were generally not the holders of these tax contracts themselves, but hired subordinates who were often local residents. Since these tax collectors worked for Rome (even indirectly), they were viewed as traitors to their own people and were not well liked. In addition, the system offered many opportunities for dishonesty and greed, both of which were often associated with local tax collectors. Yet even they were moved by John’s call.
  36. Luke 3:13 tn In the Greek text μηδὲν πλέον (mēden pleon, “no more”) is in an emphatic position.sn By telling the tax collectors to collect no more than…required John was calling for honesty and integrity in a business that was known for greed and dishonesty.
  37. Luke 3:13 tn Or “than you are ordered to.”
  38. Luke 3:14 tn Grk “And soldiers.”
  39. Luke 3:14 tn Grk “And what should we ourselves do?”
  40. Luke 3:14 tn Or “Rob no one.” The term διασείσητε (diaseisēte) here refers to “shaking someone.” In this context it refers to taking financial advantage of someone through violence, so it refers essentially to robbery. Soldiers are to perform their tasks faithfully. A changed person is to carry out his tasks in life faithfully and without grumbling.
  41. Luke 3:14 tn The term translated “accusation” (συκοφαντήσητε, sukophantēsēte) refers to a procedure by which someone could bring charges against an individual and be paid a part of the fine imposed by the court. Soldiers could do this to supplement their pay, and would thus be tempted to make false accusations.
  42. Luke 3:15 tn Or “with expectation.” The participle προσδοκῶντος (prosdokōntos) is taken temporally.sn The people were filled with anticipation because they were hoping God would send someone to deliver them.
  43. Luke 3:15 tn Grk “pondered in their hearts.”
  44. Luke 3:15 tn Grk “in their hearts concerning John, (whether) perhaps he might be the Christ.” The translation simplifies the style here.
  45. Luke 3:15 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:11.
  46. Luke 3:16 tn Grk “answered them all, saying.” The participle λέγων (legōn) is redundant and has not been translated.
  47. Luke 3:16 tc A few mss (C D 892 1424 it) add εἰς μετάνοιαν (eis metanoian, “for repentance”). Although two of the mss in support are early and significant, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.
  48. Luke 3:16 tn Grk “of whom I am not worthy.”sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet!
  49. Luke 3:16 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
  50. Luke 3:16 sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.
  51. Luke 3:17 sn A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.
  52. Luke 3:17 tn Or “granary,” “barn” (referring to a building used to store a farm’s produce rather than a building for housing livestock).
  53. Luke 3:17 sn The image of fire that cannot be extinguished is from the OT: Job 20:26; Isa 34:8-10; 66:24.
  54. Luke 3:18 tn On construction μὲν οὖν καί (men oun kai), see BDF §451.1.
  55. Luke 3:18 tn Grk “he”; the referent (John) has been specified in the translation for clarity.
  56. Luke 3:19 sn Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1.
  57. Luke 3:19 sn See the note on tetrarch in 3:1.
  58. Luke 3:19 tc Several mss (A C K W Ψ 33 565 579 1424 2542 al bo) read τῆς γυναικὸς Φιλίππου τοῦ ἀδελφοῦ αὐτοῦ (tēs gunaikos Philippou tou adelphou autou, “the wife of his brother Philip”), specifying whose wife Herodias was. The addition of “Philip,” however, is an assimilation to Matt 14:3 and is lacking in the better witnesses.sn This marriage to his brother’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left previous marriages to enter into this union.
  59. Luke 3:19 tn Or “immoralities.”
  60. Luke 3:21 tn Grk “Now it happened that when.” 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.
  61. Luke 3:21 tn Grk “and while Jesus was being baptized and praying.” The first of these participles has been translated as a finite verb to be more consistent with English style.
  62. Luke 3:21 tn Or “the sky”; the Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context. In this context, although the word is singular, the English plural “heavens” connotes the Greek better than the singular “heaven” would, for the singular does not normally refer to the sky.
  63. Luke 3:22 tn This phrase is a descriptive comparison. The Spirit is not a dove, but descends like one in some type of bodily representation.
  64. Luke 3:22 tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agapētos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).
  65. Luke 3:22 tc Instead of “You are my one dear Son; in you I take great delight,” one Greek ms and several Latin mss and church fathers (D it Ju [Cl] Meth Hil Aug) quote Ps 2:7 outright with “You are my Son; today I have fathered you.” But the weight of the ms testimony is against this reading.tn Or “with you I am well pleased.”sn The allusions in the remarks of the text recall Ps 2:7a; Isa 42:1 and either Isa 41:8 or, less likely, Gen 22:12, 16. God is marking out Jesus as his chosen one (the meaning of “[in you I take] great delight”), but it may well be that this was a private experience that only Jesus and John saw and heard (cf. John 1:32-33).
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Psalm 61

Psalm 61[a]

For the music director, to be played on a stringed instrument; written by David.

61 O God, hear my cry for help.
Pay attention to my prayer.
2 From the remotest place on earth[b]
I call out to you in my despair.[c]
Lead me[d] up to a rocky summit where I can be safe.[e]
3 Indeed,[f] you are[g] my shelter,
a strong tower that protects me from the enemy.[h]
4 I will be a permanent guest in your home;[i]
I will find shelter in the protection of your wings.[j] (Selah)
5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers.[k]
6 Give the king long life.
Make his lifetime span several generations.[l]
7 May he reign[m] forever before God.
Decree that your loyal love and faithfulness should protect him.[n]
8 Then I will sing praises to your name continually,[o]
as I fulfill[p] my vows day after day.

Footnotes:

  1. Psalm 61:1 sn Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.
  2. Psalm 61:2 tn Heb “from the end of the earth.” This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God’s presence, as if he were in a distant land).
  3. Psalm 61:2 tn Heb “while my heart faints.”
  4. Psalm 61:2 tn The imperfect verbal form here expresses the psalmist’s wish or prayer.
  5. Psalm 61:2 tn Heb “on to a rocky summit [that] is higher than I.”
  6. Psalm 61:3 tn Or “for.”
  7. Psalm 61:3 tn Or “have been.”
  8. Psalm 61:3 tn Heb “a strong tower from the face of an enemy.”
  9. Psalm 61:4 tn Heb “I will live as a resident foreigner in your tent permanently.” The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, “please let me live” (cf. NASB, NRSV).
  10. Psalm 61:4 sn I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.
  11. Psalm 61:5 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
  12. Psalm 61:6 tn Heb “days upon days of the king add, his years like generation and generation.”sn It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.
  13. Psalm 61:7 tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.
  14. Psalm 61:7 tn Heb “loyal love and faithfulness appoint, let them protect him.”
  15. Psalm 61:8 tn Or “forever.”
  16. Psalm 61:8 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
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Proverbs 11:16-17

16 A generous woman[a] gains honor,
and ruthless men[b] seize wealth.[c]
17 A kind person[d] benefits[e] himself,[f]
but a cruel person brings himself trouble.[g]

Footnotes:

  1. Proverbs 11:16 tn Heb “a woman of grace.” The genitive חֵן (khen, “grace”) functions as an attributive adjective. The contrast is between “a gracious woman” (אֵשֶׁת־חֵן, ʾeshet khen), a woman who is not only graceful but generous, and “powerful men,” a term usually having a bad sense, such as tyrants or ruthless men.
  2. Proverbs 11:16 tn Heb “those who are terrifying.” The term עָרִיץ (ʿarits) refers to a person who strikes terror into the hearts of his victims. The term refers to a ruthless person who uses violence to overcome his victims (BDB 792 s.v.). Cf. ASV, NASB, NLT “violent men”; NRSV “the aggressive.”
  3. Proverbs 11:16 tc The LXX adds: “She who hates virtue makes a throne for dishonor; the idle will be destitute of means.” This reading is followed by several English versions (e.g., NAB, NEB, NRSV, TEV). C. H. Toy concludes that MT provides remnants of the original, but that the LXX does not provide the full meaning (Proverbs [ICC], 229).sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.
  4. Proverbs 11:17 tn Heb “man of kindness,” “of loyalty,” or “of loyal love.”sn This contrasts the “kind person” and the “cruel person” (one who is fierce, cruel), showing the consequences of their dispositions.
  5. Proverbs 11:17 tn The term גֹּמֶל (gomel) means “to deal fully [or “adequately”] with” someone or something. The kind person will benefit himself.
  6. Proverbs 11:17 tn Heb “his own soul.” The term נֶפֶשׁ (nefesh, “soul”) is used as a synecdoche of part (= soul) for the whole (= person): “himself” (BDB 660 s.v. 4).
  7. Proverbs 11:17 tn Heb “brings trouble to his flesh.”sn There may be a conscious effort by the sage to contrast “soul” and “body”: He contrasts the benefits of kindness for the “soul” (translated “himself”) with the trouble that comes to the “flesh/body” (translated “himself”) of the cruel.
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