1 Raja-raja 1:1-53
Konteks1:1 King David was very old; 1 even when they covered him with blankets, 2 he could not get warm. 1:2 His servants advised 3 him, “A young virgin must be found for our master, the king, 4 to take care of the king’s needs 5 and serve as his nurse. She can also sleep with you 6 and keep our master, the king, warm.” 7 1:3 So they looked through all Israel 8 for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 1:4 The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her. 9
1:5 Now Adonijah, son of David and Haggith, 10 was promoting himself, 11 boasting, 12 “I will be king!” He managed to acquire 13 chariots and horsemen, as well as fifty men to serve as his royal guard. 14 1:6 (Now his father had never corrected 15 him 16 by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom. 17 ) 1:7 He collaborated 18 with Joab son of Zeruiah and with Abiathar the priest, and they supported 19 him. 20 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors 21 did not ally themselves 22 with Adonijah. 1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, 23 as well as all the men of Judah, the king’s servants. 1:10 But he did not invite Nathan the prophet, Benaiah, the elite warriors, 24 or his brother Solomon.
1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you 25 that Haggith’s son Adonijah has become king behind our master David’s back? 26 1:12 Now 27 let me give you some advice as to how 28 you can save your life and your son Solomon’s life. 1:13 Visit 29 King David and say to him, ‘My master, O king, did you not solemnly promise 30 your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’ 1:14 While 31 you are still there speaking to the king, I will arrive 32 and verify your report.” 33
1:15 So Bathsheba visited the king in his private quarters. 34 (The king was very old, and Abishag the Shunammite was serving the king.) 1:16 Bathsheba bowed down on the floor before 35 the king. The king said, “What do you want?” 1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, 36 my master the king, are not even aware of it! 37 1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 1:20 Now, 38 my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne. 39 1:21 If a decision is not made, 40 when my master the king is buried with his ancestors, 41 my son Solomon and I 42 will be considered state criminals.” 43
1:22 Just then, 44 while she was still speaking to the king, Nathan the prophet arrived. 1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. 45 1:24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’? 1:25 For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king’s sons, the army commanders, and Abiathar the priest. At this moment 46 they are having a feast 47 in his presence, and they have declared, ‘Long live King Adonijah!’ 48 1:26 But he did not invite me – your servant – or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon. 1:27 Has my master the king authorized this without informing your servants 49 who should succeed my master the king on his throne?” 50
1:28 King David responded, 51 “Summon Bathsheba!” 52 She came and stood before the king. 53 1:29 The king swore an oath: “As certainly as the Lord lives (he who has rescued me 54 from every danger), 1:30 I will keep 55 today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’” 1:31 Bathsheba bowed down to the king with her face to the floor 56 and said, “May my master, King David, live forever!”
1:32 King David said, “Summon Zadok the priest, Nathan the prophet, 57 and Benaiah son of Jehoiada.” They came before the king, 1:33 and he 58 told them, “Take your master’s 59 servants with you, put my son Solomon on my mule, and lead him down to Gihon. 60 1:34 There Zadok the priest and Nathan the prophet will anoint 61 him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’ 1:35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed 62 that he will be ruler over Israel and Judah.” 1:36 Benaiah son of Jehoiada responded 63 to the king: “So be it! 64 May the Lord God of my master the king confirm it! 65 1:37 As the Lord is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!” 66
1:38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites 67 went down, put Solomon on King David’s mule, and led him to Gihon. 1:39 Zadok the priest took a horn filled with olive oil 68 from the tent and poured it on 69 Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!” 1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. 70
1:41 Now Adonijah and all his guests heard the commotion just as they had finished eating. 71 When Joab heard the sound of the trumpet, he asked, “Why is there such a noisy commotion in the city?” 72 1:42 As he was still speaking, Jonathan 73 son of Abiathar the priest arrived. Adonijah said, “Come in, for 74 an important man like you must be bringing good news.” 75 1:43 Jonathan replied 76 to Adonijah: “No! 77 Our master 78 King David has made Solomon king. 1:44 The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king’s mule. 1:45 Then Zadok the priest and Nathan the prophet anointed 79 him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear. 1:46 Furthermore, Solomon has assumed the royal throne. 80 1:47 The king’s servants have even come to congratulate 81 our master 82 King David, saying, ‘May your God 83 make Solomon more famous than you and make him an even greater king than you!’ 84 Then the king leaned 85 on the bed 1:48 and said 86 this: ‘The Lord God of Israel is worthy of praise because 87 today he has placed a successor on my throne and allowed me to see it.’” 88
1:49 All of Adonijah’s guests panicked; 89 they jumped up and rushed off their separate ways. 1:50 Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar. 90 1:51 Solomon was told, “Look, Adonijah fears you; 91 see, he has taken hold of the horns of the altar, saying, ‘May King Solomon solemnly promise 92 me today that he will not kill his servant with the sword.’” 1:52 Solomon said, “If he is a loyal subject, 93 not a hair of his head will be harmed, but if he is found to be a traitor, 94 he will die.” 1:53 King Solomon sent men to bring him down 95 from the altar. He came and bowed down to King Solomon, and Solomon told him, “Go home.” 96
Hakim-hakim 5:1-31
Konteks5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 97
5:2 “When the leaders took the lead 98 in Israel,
When the people answered the call to war –
Praise the Lord!
5:3 Hear, O kings!
Pay attention, O rulers!
I will sing to the Lord! 99
I will sing 100 to the Lord God of Israel!
5:4 O Lord, when you departed 101 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 102
5:5 The mountains trembled 103 before the Lord, the God of Sinai; 104
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 105 disappeared; 106
travelers 107 had to go on winding side roads.
5:7 Warriors 108 were scarce, 109
they were scarce in Israel,
until you 110 arose, Deborah,
until you arose as a motherly protector 111 in Israel.
5:8 God chose new leaders, 112
then fighters appeared in the city gates; 113
but, I swear, not a shield or spear could be found, 114
among forty military units 115 in Israel.
5:9 My heart went out 116 to Israel’s leaders,
to the people who answered the call to war.
Praise the Lord!
5:10 You who ride on light-colored female donkeys,
who sit on saddle blankets, 117
you who walk on the road, pay attention!
5:11 Hear 118 the sound of those who divide the sheep 119 among the watering places;
there they tell of 120 the Lord’s victorious deeds,
the victorious deeds of his warriors 121 in Israel.
Then the Lord’s people went down to the city gates –
5:12 Wake up, wake up, Deborah!
Wake up, wake up, sing a song!
Get up, Barak!
Capture your prisoners of war, 122 son of Abinoam!
5:13 Then the survivors 123 came down 124 to the mighty ones; 125
the Lord’s people came down to me 126 as 127 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 128
they follow 129 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 130 the ones who march carrying 131 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 132 supported 133 Barak;
into the valley they were sent under Barak’s command. 134
Among the clans of Reuben there was intense 135 heart searching. 136
5:16 Why do you remain among the sheepfolds, 137
listening to the shepherds playing their pipes 138 for their flocks? 139
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 140 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 141
Asher remained 142 on the seacoast,
he stayed 143 by his harbors. 144
5:18 The men of Zebulun were not concerned about their lives; 145
Naphtali charged on to the battlefields. 146
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 147
but 148 they took no silver as plunder.
5:20 From the sky 149 the stars 150 fought,
from their paths in the heavens 151 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 152 – the Kishon River.
Step on the necks of the strong! 153
5:22 The horses’ 154 hooves pounded the ground; 155
the stallions galloped madly. 156
5:23 ‘Call judgment down on 157 Meroz,’ says the Lord’s angelic 158 messenger;
‘Be sure 159 to call judgment down on 160 those who live there,
because they did not come to help in the Lord’s battle, 161
to help in the Lord’s battle against the warriors.’ 162
5:24 The most rewarded 163 of women should be Jael,
the wife of Heber the Kenite!
She should be the most rewarded of women who live in tents.
5:25 He asked for water,
and she gave him milk;
in a bowl fit for a king, 164
she served him curds.
5:26 Her left 165 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 166 Sisera,
she shattered his skull, 167
she smashed his head, 168
she drove the tent peg through his temple. 169
5:27 Between her feet he collapsed,
he fell limp 170 and was lifeless; 171
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 172
5:28 Through the window she looked;
Sisera’s mother cried out through the lattice:
‘Why is his chariot so slow to return?
Why are the hoofbeats of his chariot-horses 173 delayed?’
5:29 The wisest of her ladies 174 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 175 –
a girl or two for each man to rape! 176
Sisera is grabbing up colorful cloth, 177
he is grabbing up colorful embroidered cloth, 178
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 179
5:31 May all your enemies perish like this, O Lord!
But may those who love you shine
like the rising sun at its brightest!” 180
And the land had rest for forty years.
Lukas 20:1-26
Konteks20:1 Now one 181 day, as Jesus 182 was teaching the people in the temple courts 183 and proclaiming 184 the gospel, the chief priests and the experts in the law 185 with the elders came up 186 20:2 and said to him, 187 “Tell us: By what authority 188 are you doing these things? 189 Or who it is who gave you this authority?” 20:3 He answered them, 190 “I will also ask you a question, and you tell me: 20:4 John’s baptism 191 – was it from heaven or from people?” 192 20:5 So 193 they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ 20:6 But if we say, ‘From people,’ all the people will stone us, because they are convinced that John was a prophet.” 20:7 So 194 they replied that they did not know 195 where it came from. 20:8 Then 196 Jesus said to them, “Neither will I tell you 197 by whose authority 198 I do these things.”
20:9 Then 199 he began to tell the people this parable: “A man 200 planted a vineyard, 201 leased it to tenant farmers, 202 and went on a journey for a long time. 20:10 When harvest time came, he sent a slave 203 to the tenants so that they would give 204 him his portion of the crop. 205 However, the tenants beat his slave 206 and sent him away empty-handed. 20:11 So 207 he sent another slave. They beat this one too, treated him outrageously, and sent him away empty-handed. 208 20:12 So 209 he sent still a third. They even wounded this one, and threw him out. 20:13 Then 210 the owner of the vineyard said, ‘What should I do? I will send my one dear son; 211 perhaps they will respect him.’ 20:14 But when the tenants saw him, they said to one another, ‘This is the heir; let’s kill him so the inheritance will be ours!’ 20:15 So 212 they threw him out of the vineyard and killed 213 him. What then will the owner of the vineyard do to them? 20:16 He will come and destroy 214 those tenants and give the vineyard to others.” 215 When the people 216 heard this, they said, “May this never happen!” 217 20:17 But Jesus 218 looked straight at them and said, “Then what is the meaning of that which is written: ‘The stone the builders rejected has become the cornerstone’? 219 20:18 Everyone who falls on this stone will be broken to pieces, 220 and the one on whom it falls will be crushed.” 221 20:19 Then 222 the experts in the law 223 and the chief priests wanted to arrest 224 him that very hour, because they realized he had told this parable against them. But 225 they were afraid of the people.
20:20 Then 226 they watched him carefully and sent spies who pretended to be sincere. 227 They wanted to take advantage of what he might say 228 so that they could deliver him up to the authority and jurisdiction 229 of the governor. 20:21 Thus 230 they asked him, “Teacher, we know that you speak and teach correctly, 231 and show no partiality, but teach the way of God in accordance with the truth. 232 20:22 Is it right 233 for us to pay the tribute tax 234 to Caesar 235 or not?” 20:23 But Jesus 236 perceived their deceit 237 and said to them, 20:24 “Show me a denarius. 238 Whose image 239 and inscription are on it?” 240 They said, “Caesar’s.” 20:25 So 241 he said to them, “Then give to Caesar the things that are Caesar’s, and to God the things that are God’s.” 242 20:26 Thus 243 they were unable in the presence of the people to trap 244 him with his own words. 245 And stunned 246 by his answer, they fell silent.
[1:1] 1 tn Heb “was old, coming into the days” (i.e., advancing in years).
[1:2] 4 tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).
[1:2] 5 tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).
[1:2] 6 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
[1:2] 7 tn Heb “and my master, the king, will be warm.”
[1:3] 8 tn Heb “through all the territory of Israel.”
[1:4] 9 tn Heb “did not know her.”
[1:5] 10 tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.
[1:5] sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).
[1:5] 11 tn Heb “lifting himself up.”
[1:5] 13 tn Or “he acquired for himself.”
[1:5] 14 tn Heb “to run ahead of him.”
[1:6] 16 tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.
[1:6] 17 tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).
[1:7] 18 tn Heb “his words were.”
[1:7] 19 tn Heb “helped after” (i.e., stood by).
[1:7] 20 tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[1:8] 21 tn Or “bodyguard” (Heb “mighty men”).
[1:9] 23 tc The ancient Greek version omits this appositional phrase.
[1:10] 24 tn Or “bodyguard” (Heb “mighty men”).
[1:11] 25 tn Heb “Have you not heard?”
[1:11] 26 tn Heb “and our master David does not know.”
[1:12] 27 tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 29 tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 30 tn Or “swear an oath to.”
[1:14] 31 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.
[1:14] 32 tc The Hebrew text reads, “I will come after you.”
[1:14] 33 tn Heb “fill up [i.e., confirm] your words.”
[1:16] 35 tn Heb “bowed low and bowed down to.”
[1:18] 36 tc Instead of עַתָּה (’attah, “now”) many Hebrew
[1:18] 37 tn Heb “you do not know [about it].”
[1:20] 38 tc Many Hebrew
[1:20] 39 tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”
[1:21] 40 tn The words “if a decision is not made” are added for clarification.
[1:21] 41 tn Heb “lies down with his fathers.”
[1:21] 42 tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.
[1:21] 43 tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”
[1:22] 44 tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:23] 45 tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”
[1:25] 47 tn Heb “eating and drinking.”
[1:25] 48 tn Heb “let the king, Adonijah, live!”
[1:27] 49 tc Many Hebrew
[1:27] 50 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”
[1:28] 51 tn Heb “answered and said.”
[1:28] 52 sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).
[1:28] 53 tn Heb “she came before the king and stood before the king.”
[1:29] 54 tn Or “ransomed my life.”
[1:30] 55 tn Or “carry out, perform.”
[1:31] 56 tn Heb “bowed low, face [to] the ground, and bowed down to the king.”
[1:32] 57 sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.
[1:33] 59 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:33] 60 tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”
[1:34] 61 tn Or “designate” (i.e., by anointing with oil).
[1:36] 63 tn Heb “answered and said.”
[1:36] 65 tn Heb “So may the
[1:37] 66 tn Heb “and may he make his throne greater than the throne of my master King David.”
[1:38] 67 sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.
[1:39] 68 tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.
[1:39] sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.
[1:40] 70 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.
[1:41] 71 tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”
[1:41] 72 tn Heb “Why is the city’s sound noisy?”
[1:42] 73 tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:42] 75 tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (’ish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.
[1:43] 76 tn Heb “answered and said.”
[1:43] 77 tn For a similar use of אֲבָל (’aval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.
[1:43] 78 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:45] 79 tn I.e., designated by anointing with oil.
[1:46] 80 tn Heb “And also Solomon sits on the throne of the kingdom.”
[1:47] 82 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:47] 83 tc Many Hebrew
[1:47] 84 tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.
[1:47] 85 tn Or “bowed down; worshiped.”
[1:48] 86 tn The Hebrew text reads, “and the king said.”
[1:48] 87 tn Or “Blessed be the
[1:48] 88 tn Heb “and my eyes are seeing.”
[1:49] 89 tn Or “were afraid, trembled.”
[1:50] 90 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.
[1:51] 91 tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.
[1:51] 92 tn Or “swear an oath to.”
[1:52] 93 tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).
[1:52] 94 tn Heb “but if evil is found in him.”
[1:53] 95 tn Heb “sent and they brought him down.”
[1:53] 96 tn Heb “Go to your house.”
[5:1] 97 tn The words “this victory song” are supplied in the translation for clarification.
[5:2] 98 tn The meaning of the Hebrew expression בִּפְרֹעַ פְּרָעוֹת (bifroa’ pÿra’ot) is uncertain. Numerous proposals are offered by commentators. (For a survey of opinions, see B. Lindars, Judges 1-5, 223-27.) The next line refers to the people who responded to Barak’s summons to war, so a reference to the leaders who issued the summons would provide a natural poetic parallel. In v. 9 the leaders (חוֹקְקֵי, khoqÿqey) of the people and these same volunteers stand in poetic parallelism, so it is reasonable to assume that the difficult Hebrew term פְּרַעוֹת (pÿra’ot, v. 2a) is synonymous with חוֹקְקֵי (khoqÿqey) of v. 9 (see Lindars, 227).
[5:3] 99 tn Heb “I, to the
[5:5] 103 tn Or “quaked.” The translation assumes the form נָזֹלּוּ (nazollu) from the root זָלַל (zalal, “to quake”; see HALOT 272 s.v. II זלל). The LXX, the Syriac Peshitta, and the Targum also understood the word this way. (See Isa 63:19 and 64:2 for other occurrences of this form.) Some understand here the verb נָזַל (nazul, “to flow [with torrents of rain water]”).
[5:5] 104 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[5:6] 105 tc The translation assumes the form אֳרְחוֹת (’orÿkhot, “caravans”) rather than אֳרָחוֹת (’orakhot, “roadways”) because it makes a tighter parallel with “travelers” in the next line.
[5:6] 107 tn Heb “Ones walking on paths.”
[5:7] 108 tn The meaning of the Hebrew noun פְרָזוֹן (fÿrazon) is uncertain. Some understand the meaning as “leaders” or “those living in rural areas.” The singular noun appears to be collective (note the accompanying plural verb). For various options see B. Lindars, Judges 1-5, 237-38.
[5:7] 110 tn The translation assumes that the verb is an archaic second feminine singular form. Though Deborah is named as one of the composers of the song (v. 1), she is also addressed within it (v. 12). Many take the verb as first person singular, “I arose” (cf. NAB, NASB, NIV).
[5:7] 111 tn Heb “mother.” The translation assumes that the image portrays Deborah as a protector of the people. It is possible that the metaphor points to her prophetic role. Just as a male prophet could be called “father,” so Deborah, a prophetess, is called “mother” (B. Lindars, Judges 1-5, 239).
[5:8] 112 tn Or “warriors.” The Hebrew text reads literally, “He chose God/gods new.” Some take “Israel” as the subject of the verb, “gods” as object, and “new” as an adjective modifying “gods.” This yields the translation, “(Israel) chose new gods.” In this case idolatry is the cause of the trouble alluded to in the context. The present translation takes “God” as subject of the verb and “new” as substantival, referring to the new leaders raised up by God (see v. 9a). For a survey of opinions and a defense of the present translation, see B. Lindars, Judges 1-5, 239-40.
[5:8] 113 tn The translation of this difficult line is speculative because the second word, לָחֶם (lakhem), appears only here. The line in the Hebrew text literally reads, “Then [?] gates.” Interpretations and emendations of the Hebrew text abound (see B. Lindars, Judges 1-5, 239-40). The translation assumes a repointing of the form as a Qal participle לֹחֵם (lokhem) from the verbal root לָחַם (lakham, “fight”) and understands a substantival use (“fighter”). “Fighter” is a collective reference to the military leaders or warriors mentioned in the preceding line and in v. 9. (For other occurrences of the Qal of לָחַם, see Pss 35:1; 56:2-3.)
[5:8] 114 tn Heb “A shield, it could not be seen, nor a spear.” The translation assumes that the Hebrew particle אִם (’im) introduces an oath of denial (see GKC 472 §149.e).
[5:8] 115 tn Traditionally “forty thousand,” but this may be an instance where Hebrew term אֶלֶף (’elef) refers to a military unit. This is the view assumed by the translation (“forty military units”).
[5:9] 116 tn The words “went out” are supplied in the translation for clarity.
[5:10] 117 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
[5:11] 118 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
[5:11] 119 tn The meaning of the Hebrew word is uncertain. Some translate “those who distribute the water” (HALOT 344 s.v. חצץ pi). For other options see B. Lindars, Judges 1-5, 246-47.
[5:11] 120 tn Or perhaps “repeat.”
[5:11] 121 tn See the note on the term “warriors” in v. 7.
[5:12] 122 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
[5:13] 123 tn This probably refers to those who responded to the call for war. They were “survivors” of the Canaanite oppression (see B. Lindars, Judges 1-5, 250).
[5:13] 124 tn The translation assumes a repointing of the verb as a perfect or imperfect/preterite form of יָרַד (yarad, “to go down”). The form as pointed in the MT appears to be from רָדָה (radah, “to rule”). See GKC 188 §69.g. The same form, translated “came down,” occurs in the next line as well.
[5:13] 125 sn The expression mighty ones probably refers to the leaders of the army.
[5:13] 126 sn The speaker may be Deborah here.
[5:13] 127 tn The translation assumes the preposition ב (bet) prefixed to “warriors” has the force of “in the capacity of.” For this use of the preposition, see GKC 379 §119.i.
[5:14] 128 tn Heb “From Ephraim their root in Amalek” (the words “they came” are supplied in the translation for stylistic reasons). Because of the difficulty of the MT, many prefer to follow one of the ancient versions or emend the text. For various proposals see B. Lindars, Judges 1-5, 252-53. The present translation repoints שָׁרְשָׁם (shorsham, traditionally translated “their root”) as a Piel verb form with enclitic mem (ם). The preposition ב (bet) on עֲמָלֵק (’amaleq) introduces the object (see Job 31:12 for an example of the construction). Ephraim’s territory encompassed the hill country of the Amalekites (Judg 12:15).
[5:14] 129 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
[5:14] 130 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
[5:14] 131 tn Or possibly “who carry.”
[5:15] 132 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 133 tn Or “was true to.”
[5:15] 134 tn Heb “at his feet.”
[5:15] 135 tn Heb “great was.”
[5:15] 136 tc The great majority of Hebrew
[5:16] 137 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 139 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 140 tn Heb “lived” or “settled down.”
[5:17] sn Apparently the people of Gilead remained on the other side of the river and did not participate in the battle.
[5:17] 141 tn Heb “Dan, why did he live as a resident alien, ships.” The verb גּוּר (gur) usually refers to taking up residence outside one’s native land. Perhaps the Danites, rather than rallying to Barak, were content to move to the Mediterranean coast and work in the shipyards. For further discussion, see B. Lindars, Judges 1-5, 262.
[5:17] 143 tn Heb “lived” or “settled down.”
[5:17] 144 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[5:18] 145 tn Heb “Zebulun was a people which despised its life even unto death.”
[5:18] 146 tn Heb “Naphtali was on the heights of the field.”
[5:19] 147 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[5:19] 148 tn The contrastive conjunction “but” is interpretive.
[5:20] 149 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[5:20] 150 tn The MT takes “the stars” with what follows rather than with the first colon of v. 20. But for metrical reasons it seems better to move the atnach and read the colon as indicated in the translation.
[5:20] 151 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
[5:21] 152 tn Possibly “the ancient river,” but it seems preferable in light of the parallel line (which has a verb) to emend the word (attested only here) to a verb (קָדַם, qadam) with pronominal object suffix.
[5:21] 153 tn This line is traditionally taken as the poet-warrior’s self-exhortation, “March on, my soul, in strength!” The present translation (a) takes the verb (a second feminine singular form) as addressed to Deborah (cf. v. 12), (b) understands נֶפֶשׁ (nefesh) in its well-attested sense of “throat; neck” (cf. Jonah 2:6), (c) takes the final yod (י) on נַפְשִׁי (nafshiy) as an archaic construct indicator (rather than a suffix), and (d) interprets עֹז (’oz, “strength”) as an attributive genitive (literally, “necks of strength,” i.e., “strong necks”). For fuller discussion and various proposals, see B. Lindars, Judges 1-5, 270-71.
[5:22] 154 tc The MT as it stands has a singular noun, but if one moves the prefixed mem (מ) from the beginning of the next word to the end of סוּס (sus), the expected plural form is achieved. Another possibility is to understand an error of scribal haplography here, in which case the letter mem should appear in both places.
[5:22] 155 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
[5:22] 156 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
[5:23] 157 tn Heb “Curse Meroz.”
[5:23] 158 tn The adjective “angelic” is interpretive.
[5:23] 159 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
[5:23] 160 tn Heb “[to] curse.”
[5:23] 161 tn Heb “to the help of the
[5:23] 162 tn Or “along with the other warriors.”
[5:25] 164 tn Or “for mighty ones.”
[5:26] 165 tn The adjective “left” is interpretive, based on the context. Note that the next line pictures Jael holding the hammer with her right hand.
[5:26] 166 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
[5:26] 168 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
[5:26] 169 tn Heb “she pierced his temple.”
[5:27] 170 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
[5:27] 171 tn Heb “and he lay.
[5:27] 172 tn Or “dead, murdered.”
[5:29] 174 tn Or “princesses.”
[5:30] 175 tn Heb “Are they not finding, dividing the plunder?”
[5:30] 176 tn Heb “a womb or two for each man.” The words “to rape” are interpretive. The Hebrew noun translated “girl” means literally “womb” (BDB 933 s.v. I. רַחַם), but in this context may refer by extension to the female genitalia. In this case the obscene language of Sisera’s mother alludes to the sexual brutality which typified the aftermath of battle.
[5:30] 177 tn Heb “the plunder of dyed cloth is for Sisera.”
[5:30] 178 tn Heb “the plunder of embroidered cloth.”
[5:30] 179 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
[5:31] 180 tn Heb “But may those who love him be like the going forth of the sun in its strength.”
[20:1] 181 tn Grk “Now it happened that one.” 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. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[20:1] 182 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:1] 183 tn Grk “the temple.”
[20:1] 185 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.
[20:1] 186 sn The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47. The leaders are really watching Jesus at this point.
[20:2] 187 tn Grk “and said, saying to him.” This is redundant in English and has been simplified in the translation.
[20:2] 188 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.
[20:2] 189 sn The leadership is looking back to acts like the temple cleansing (19:45-48). How could a Galilean preacher do these things?
[20:3] 190 tn Grk “answering, he said to them.” This is redundant in English and has been simplified in the translation.
[20:4] 191 sn John, like Jesus, was not a part of the official rabbinic order. So the question “John’s baptism – was it from heaven or from men?” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27. The phrase John’s baptism refers to the baptism practiced by John.
[20:4] 192 tn The plural Greek term ἀνθρώπων (anqrwpwn) is used here (and in v. 6) in a generic sense, referring to both men and women (cf. NAB, NRSV, “of human origin”; TEV, “from human beings”; NLT, “merely human”).
[20:4] sn The question is whether John’s ministry was of divine or human origin.
[20:5] 193 tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ question.
[20:7] 194 tn Here καί (kai) has been translated as “so” to indicate the implied result of the dilemma Jesus’ opponents faced.
[20:7] 195 sn Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.
[20:8] 196 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:8] 197 sn Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.
[20:8] 198 tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ. This is exactly the same phrase as in v. 2.
[20:9] 199 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
[20:9] 200 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
[20:9] 201 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
[20:9] 202 sn The leasing of land to tenant farmers was common in this period.
[20:10] 203 sn This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.
[20:10] 204 tc Instead of the future indicative δώσουσιν (dwsousin, “they will give”), most witnesses (C D W Θ Ψ Ë1 Ï) have the aorist subjunctive δῶσιν (dwsin, “they might give”). The aorist subjunctive is expected following ἵνα ({ina, “so that”), so it is almost surely a motivated reading. Further, early and excellent witnesses, as well as a few others (א A B Ë13 33 579 1241 2542 al), have δώσουσιν. It is thus more likely that the future indicative is authentic. For a discussion of this construction, see BDF §369.2.
[20:10] 205 tn Grk “from the fruit of the vineyard.”
[20:10] 206 tn Grk “him”; the referent (the slave sent by the owner) has been specified in the translation for clarity.
[20:10] sn The image of the tenants beating up the owner’s slave pictures the nation’s rejection of the prophets and their message.
[20:11] 207 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first slave.
[20:11] 208 sn The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.
[20:12] 209 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ mistreatment of the first two slaves.
[20:13] 210 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:13] 211 tn Grk “my beloved son.” See comment at Luke 3:22.
[20:13] sn The owner’s decision to send his one dear son represents God sending Jesus.
[20:15] 212 tn Here καί (kai) has been translated as “so” to indicate the implied result of the tenants’ decision to kill the son.
[20:15] 213 sn Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.
[20:16] 214 sn The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44.
[20:16] 215 sn The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22.
[20:16] 216 tn Grk “they”; the referent (the people addressed in v. 9) has been specified in the translation for clarity.
[20:16] 217 sn May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.
[20:17] 218 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:17] 219 tn Or “capstone,” “keystone.” Although these meanings are lexically possible, the imagery in Eph 2:20-22 and 1 Cor 3:11 indicates that the term κεφαλὴ γωνίας (kefalh gwnia") refers to a cornerstone, not a capstone.
[20:17] sn The stone the builders rejected has become the cornerstone. The use of Ps 118:22-23 and the “stone imagery” as a reference to Christ and his suffering and exaltation is common in the NT (see also Matt 21:42; Mark 12:10; Acts 4:11; 1 Pet 2:6-8; cf. also Eph 2:20). The irony in the use of Ps 118:22-23 here is that in the OT, Israel was the one rejected (or perhaps her king) by the Gentiles, but in the NT it is Jesus who is rejected by Israel.
[20:18] 220 tn On this term, see BDAG 972 s.v. συνθλάω.
[20:18] 221 tn Grk “on whomever it falls, it will crush him.”
[20:18] sn This proverb basically means that the stone crushes, without regard to whether it falls on someone or someone falls on it. On the stone as a messianic image, see Isa 28:16 and Dan 2:44-45.
[20:19] 222 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:19] 223 tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.
[20:19] 224 tn Grk “tried to lay hands on him.”
[20:19] 225 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
[20:20] 226 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 227 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 228 tn Grk “so that they might catch him in some word.”
[20:20] 229 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 230 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 231 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 232 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
[20:22] 233 tn Or “lawful,” that is, in accordance with God’s divine law. On the syntax of ἔξεστιν (exestin) with an infinitive and accusative, see BDF §409.3.
[20:22] 234 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[20:22] 235 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[20:23] 236 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:23] 237 tn Or “craftiness.” The term always has negative connotations in the NT (1 Cor 3:19; 2 Cor 4:2; 11:3; Eph 4:14).
[20:24] 238 tn Here the specific name of the coin was retained in the translation, because not all coins in circulation in Palestine at the time carried the image of Caesar. In other places δηνάριον (dhnarion) has been translated simply as “silver coin” with an explanatory note.
[20:24] sn A denarius was a silver coin worth approximately one day’s wage for a laborer. The fact that the leaders had such a coin showed that they already operated in the economic world of Rome. The denarius would have had a picture of Tiberius Caesar, the Roman emperor, on it.
[20:24] 239 tn Or “whose likeness.”
[20:24] sn In this passage Jesus points to the image (Grk εἰκών, eikwn) of Caesar on the coin. This same Greek word is used in Gen 1:26 (LXX) to state that humanity is made in the “image” of God. Jesus is making a subtle yet powerful contrast: Caesar’s image is on the denarius, so he can lay claim to money through taxation, but God’s image is on humanity, so he can lay claim to each individual life.
[20:24] 240 tn Grk “whose likeness and inscription does it have?”
[20:25] 241 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement results from the opponents’ answer to his question.
[20:25] 242 sn Jesus’ answer to give to Caesar the things that are Caesar’s and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.
[20:26] 243 tn Here καί (kai) has been translated as “thus” to indicate the implied result of Jesus’ unexpected answer.
[20:26] 244 tn On this term, see BDAG 374 s.v. ἐπιλαμβάνομαι 3.
