Hakim-hakim 1:1-36
Konteks1:1 After Joshua died, the Israelites asked 1 the Lord, “Who should lead the invasion against the Canaanites and launch the attack?” 2 1:2 The Lord said, “The men of Judah should take the lead. 3 Be sure of this! I am handing the land over to them.” 4 1:3 The men of Judah said to their relatives, the men of Simeon, 5 “Invade our allotted land with us and help us attack the Canaanites. 6 Then we 7 will go with you into your allotted land.” So the men of Simeon went with them.
1:4 The men of Judah attacked, 8 and the Lord handed the Canaanites and Perizzites over to them. They killed ten thousand men at Bezek. 1:5 They met 9 Adoni-Bezek at Bezek and fought him. They defeated the Canaanites and Perizzites. 1:6 When Adoni-Bezek ran away, they chased him and captured him. Then they cut off his thumbs and big toes. 1:7 Adoni-Bezek said, “Seventy kings, with thumbs and big toes cut off, used to lick up 10 food scraps 11 under my table. God has repaid me for what I did to them.” 12 They brought him to Jerusalem, 13 where he died. 1:8 The men of Judah attacked Jerusalem and captured it. They put the sword to it and set the city on fire.
1:9 Later the men of Judah went down to attack the Canaanites living in the hill country, the Negev, and the lowlands. 14 1:10 The men of Judah attacked the Canaanites living in Hebron. (Hebron used to be called Kiriath Arba.) They killed Sheshai, Ahiman, and Talmai. 1:11 From there they attacked the people of Debir. 15 (Debir used to be called Kiriath Sepher.) 1:12 Caleb said, “To the man who attacks and captures Kiriath Sepher I will give my daughter Acsah as a wife.” 1:13 When Othniel son of Kenaz, Caleb’s younger brother, 16 captured it, Caleb 17 gave him his daughter Acsah as a wife.
1:14 One time Acsah 18 came and charmed her father 19 so she could ask him for some land. When she got down from her donkey, Caleb said to her, “What would you like?” 1:15 She answered, “Please give me a special present. 20 Since you have given me land in the Negev, now give me springs of water.” So Caleb gave her both the upper and lower springs. 21
1:16 Now the descendants of the Kenite, Moses’ father-in-law, went up with the people of Judah from the City of Date Palm Trees to Arad in the desert of Judah, 22 located in the Negev. 23 They went and lived with the people of Judah. 24
1:17 The men of Judah went with their brothers the men of Simeon 25 and defeated the Canaanites living in Zephath. They wiped out Zephath. 26 So people now call the city Hormah. 27 1:18 The men of Judah captured Gaza, Ashkelon, Ekron, and the territory surrounding each of these cities. 28
1:19 The Lord was with the men of Judah. They conquered 29 the hill country, but they could not 30 conquer the people living in the coastal plain, because they had chariots with iron-rimmed wheels. 31 1:20 Caleb received 32 Hebron, just as Moses had promised. He drove out the three Anakites. 1:21 The men of Benjamin, however, did not conquer the Jebusites living in Jerusalem. 33 The Jebusites live with the people of Benjamin in Jerusalem to this very day. 34
1:22 When the men 35 of Joseph attacked 36 Bethel, 37 the Lord was with them. 1:23 When the men of Joseph spied out Bethel (it used to be called Luz), 1:24 the spies spotted 38 a man leaving the city. They said to him, “If you show us a secret entrance into the city, we will reward you.” 1:25 He showed them a secret entrance into the city, and they put the city to the sword. But they let the man and his extended family leave safely. 1:26 He 39 moved to Hittite country and built a city. He named it Luz, and it has kept that name to this very day.
1:27 The men of Manasseh did not conquer Beth Shan, Taanach, or their surrounding towns. Nor did they conquer the people living in Dor, Ibleam, Megiddo 40 or their surrounding towns. 41 The Canaanites managed 42 to remain in those areas. 43 1:28 Whenever Israel was strong militarily, they forced the Canaanites to do hard labor, but they never totally conquered them.
1:29 The men of Ephraim did not conquer the Canaanites living in Gezer. The Canaanites lived among them in Gezer.
1:30 The men of Zebulun did not conquer the people living in Kitron and Nahalol. 44 The Canaanites lived among them and were forced to do hard labor.
1:31 The men of Asher did not conquer the people living in Acco or Sidon, 45 nor did they conquer Ahlab, Aczib, Helbah, Aphek, or Rehob. 46 1:32 The people of Asher live among the Canaanites residing in the land because they did not conquer them.
1:33 The men of Naphtali did not conquer the people living in Beth Shemesh or Beth Anath. 47 They live among the Canaanites residing in the land. The Canaanites 48 living in Beth Shemesh and Beth Anath were forced to do hard labor for them.
1:34 The Amorites forced the people of Dan to live in the hill country. They did not allow them to live in 49 the coastal plain. 1:35 The Amorites managed 50 to remain in Har Heres, 51 Aijalon, and Shaalbim. Whenever the tribe of Joseph was strong militarily, 52 the Amorites were forced to do hard labor. 1:36 The border of Amorite territory ran from the Scorpion Ascent 53 to Sela and on up. 54
Hakim-hakim 5:1-31
Konteks5:1 On that day Deborah and Barak son of Abinoam sang this victory song: 55
5:2 “When the leaders took the lead 56 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! 57
I will sing 58 to the Lord God of Israel!
5:4 O Lord, when you departed 59 from Seir,
when you marched from Edom’s plains,
the earth shook, the heavens poured down,
the clouds poured down rain. 60
5:5 The mountains trembled 61 before the Lord, the God of Sinai; 62
before the Lord God of Israel.
5:6 In the days of Shamgar son of Anath,
in the days of Jael caravans 63 disappeared; 64
travelers 65 had to go on winding side roads.
5:7 Warriors 66 were scarce, 67
they were scarce in Israel,
until you 68 arose, Deborah,
until you arose as a motherly protector 69 in Israel.
then fighters appeared in the city gates; 71
but, I swear, not a shield or spear could be found, 72
among forty military units 73 in Israel.
5:9 My heart went out 74 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, 75
you who walk on the road, pay attention!
5:11 Hear 76 the sound of those who divide the sheep 77 among the watering places;
there they tell of 78 the Lord’s victorious deeds,
the victorious deeds of his warriors 79 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, 80 son of Abinoam!
5:13 Then the survivors 81 came down 82 to the mighty ones; 83
the Lord’s people came down to me 84 as 85 warriors.
5:14 They came from Ephraim, who uprooted Amalek, 86
they follow 87 after you, Benjamin, with your soldiers.
From Makir leaders came down,
from Zebulun came 88 the ones who march carrying 89 an officer’s staff.
5:15 Issachar’s leaders were with Deborah,
the men of Issachar 90 supported 91 Barak;
into the valley they were sent under Barak’s command. 92
Among the clans of Reuben there was intense 93 heart searching. 94
5:16 Why do you remain among the sheepfolds, 95
listening to the shepherds playing their pipes 96 for their flocks? 97
As for the clans of Reuben – there was intense searching of heart.
5:17 Gilead stayed put 98 beyond the Jordan River.
As for Dan – why did he seek temporary employment in the shipyards? 99
Asher remained 100 on the seacoast,
he stayed 101 by his harbors. 102
5:18 The men of Zebulun were not concerned about their lives; 103
Naphtali charged on to the battlefields. 104
5:19 Kings came, they fought;
the kings of Canaan fought,
at Taanach by the waters of Megiddo, 105
but 106 they took no silver as plunder.
5:20 From the sky 107 the stars 108 fought,
from their paths in the heavens 109 they fought against Sisera.
5:21 The Kishon River carried them off;
the river confronted them 110 – the Kishon River.
Step on the necks of the strong! 111
5:22 The horses’ 112 hooves pounded the ground; 113
the stallions galloped madly. 114
5:23 ‘Call judgment down on 115 Meroz,’ says the Lord’s angelic 116 messenger;
‘Be sure 117 to call judgment down on 118 those who live there,
because they did not come to help in the Lord’s battle, 119
to help in the Lord’s battle against the warriors.’ 120
5:24 The most rewarded 121 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, 122
she served him curds.
5:26 Her left 123 hand reached for the tent peg,
her right hand for the workmen’s hammer.
She “hammered” 124 Sisera,
she shattered his skull, 125
she smashed his head, 126
she drove the tent peg through his temple. 127
5:27 Between her feet he collapsed,
he fell limp 128 and was lifeless; 129
between her feet he collapsed and fell limp,
in the spot where he collapsed,
there he fell limp – violently murdered! 130
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 131 delayed?’
5:29 The wisest of her ladies 132 answer;
indeed she even thinks to herself,
5:30 ‘No doubt they are gathering and dividing the plunder 133 –
a girl or two for each man to rape! 134
Sisera is grabbing up colorful cloth, 135
he is grabbing up colorful embroidered cloth, 136
two pieces of colorful embroidered cloth,
for the neck of the plunderer!’ 137
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!” 138
And the land had rest for forty years.
Rut 1:16
Konteks1:16 But Ruth replied,
“Stop urging me to abandon you! 139
For wherever you go, I will go.
Wherever you live, I will live.
Your people will become my people,
and your God will become my God.
Lukas 1:26-56
Konteks1:26 In the sixth month of Elizabeth’s pregnancy, 140 the angel Gabriel 141 was sent by 142 God to a town of Galilee called Nazareth, 143 1:27 to a virgin engaged 144 to a man whose name was Joseph, a descendant of David, 145 and the virgin’s name was Mary. 1:28 The 146 angel 147 came 148 to her and said, “Greetings, favored one, 149 the Lord is with you!” 150 1:29 But 151 she was greatly troubled 152 by his words and began to wonder about the meaning of this greeting. 153 1:30 So 154 the angel said to her, “Do not be afraid, 155 Mary, for you have found favor 156 with God! 1:31 Listen: 157 You will become pregnant 158 and give birth to 159 a son, and you will name him 160 Jesus. 161 1:32 He 162 will be great, 163 and will be called the Son of the Most High, 164 and the Lord God will give him the throne of his father 165 David. 1:33 He 166 will reign over the house of Jacob 167 forever, and his kingdom will never end.” 1:34 Mary 168 said to the angel, “How will this be, since I have not had sexual relations with 169 a man?” 1:35 The angel replied, 170 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 171 you. Therefore the child 172 to be born 173 will be holy; 174 he will be called the Son of God.
1:36 “And look, 175 your relative 176 Elizabeth has also become pregnant with 177 a son in her old age – although she was called barren, she is now in her sixth month! 178 1:37 For nothing 179 will be impossible with God.” 1:38 So 180 Mary said, “Yes, 181 I am a servant 182 of the Lord; let this happen to me 183 according to your word.” 184 Then 185 the angel departed from her.
1:39 In those days 186 Mary got up and went hurriedly into the hill country, to a town of Judah, 187 1:40 and entered Zechariah’s house and greeted Elizabeth. 1:41 When 188 Elizabeth heard Mary’s greeting, the baby leaped 189 in her 190 womb, and Elizabeth was filled with the Holy Spirit. 191 1:42 She 192 exclaimed with a loud voice, 193 “Blessed are you among women, 194 and blessed is the child 195 in your womb! 1:43 And who am I 196 that the mother of my Lord should come and visit me? 1:44 For the instant 197 the sound of your greeting reached my ears, 198 the baby in my womb leaped for joy. 199 1:45 And blessed 200 is she who believed that 201 what was spoken to her by 202 the Lord would be fulfilled.” 203
“My soul exalts 206 the Lord, 207
1:47 and my spirit has begun to rejoice 208 in God my Savior,
1:48 because he has looked upon the humble state of his servant. 209
For 210 from now on 211 all generations will call me blessed, 212
1:49 because he who is mighty 213 has done great things for me, and holy is his name;
1:50 from 214 generation to generation he is merciful 215 to those who fear 216 him.
1:51 He has demonstrated power 217 with his arm; he has scattered those whose pride wells up from the sheer arrogance 218 of their hearts.
1:52 He has brought down the mighty 219 from their thrones, and has lifted up those of lowly position; 220
1:53 he has filled the hungry with good things, 221 and has sent the rich away empty. 222
1:54 He has helped his servant Israel, remembering 223 his mercy, 224
1:55 as he promised 225 to our ancestors, 226 to Abraham and to his descendants 227 forever.”
1:56 So 228 Mary stayed with Elizabeth 229 about three months 230 and then returned to her home.
[1:1] 1 tn The Hebrew verb translated “asked” (שָׁאַל, sha’al) refers here to consulting the
[1:1] 2 tn Heb “Who should first go up for us against the Canaanites to attack them?”
[1:2] 3 tn Heb “Judah should go up.”
[1:2] 4 tn The Hebrew exclamation הִנֵּה (hinneh, traditionally, “Behold”), translated “Be sure of this,” draws attention to the following statement. The verb form in the following statement (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[1:3] 5 tn Heb “Judah said to Simeon, his brother.”
[1:3] 6 tn Heb “Come up with me into our allotted land and let us attack the Canaanites.”
[1:3] 7 tn Heb “I.” The Hebrew pronoun is singular, agreeing with the collective singular “Judah” earlier in the verse. English style requires a plural pronoun here, however.
[1:4] 8 tn Heb “Judah went up.”
[1:7] 10 tn Elsewhere this verb usually carries the sense of “to gather; to pick up; to glean,” but “lick up” seems best here in light of the peculiar circumstances described by Adoni-Bezek.
[1:7] 11 tn The words “food scraps” are not in the Hebrew text, but are implied.
[1:7] 12 tn Heb “Just as I did, so God has repaid me.” Note that the phrase “to them” has been supplied in the translation to clarify what is meant.
[1:7] 13 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:9] 14 tn Or “foothills”; Heb “the Shephelah.”
[1:11] 15 tn Heb “they went from there against the inhabitants of Debir.” The LXX reads the verb as “they went up,” which suggests that the Hebrew text translated by the LXX read וַיַּעַל (vayya’al) rather than the MT’s וַיֵּלֶךְ (vayyelekh). It is possible that this is the text to be preferred in v. 11. Cf. Josh 15:15.
[1:13] 16 tn “Caleb’s younger brother” may refer to Othniel or to Kenaz (in which case Othniel was Caleb’s nephew; so CEV).
[1:13] 17 tn Heb “he”; the referent (Caleb) has been specified in the translation for clarity.
[1:14] 18 tn Heb “she”; the referent (Acsah) has been specified in the translation for clarity.
[1:14] 19 tn Heb “him.” The pronoun could refer to Othniel, in which case one would translate, “she incited him [Othniel] to ask her father for a field.” This is problematic, however, for Acsah, not Othniel, makes the request in v. 15. The LXX has “he [Othniel] urged her to ask her father for a field.” This appears to be an attempt to reconcile the apparent inconsistency and probably does not reflect the original text. If Caleb is understood as the referent of the pronoun, the problem disappears. For a fuller discussion of the issue, see P. G. Mosca, “Who Seduced Whom? A Note on Joshua 15:18 // Judges 1:14,” CBQ 46 (1984): 18-22. The translation takes Caleb to be the referent, specified as “her father.”
[1:15] 20 tn Elsewhere the Hebrew word בְרָכָה (vÿrakhah) is often translated “blessing,” but here it refers to a gift (as in Gen 33:11; 1 Sam 25:27; 30:26; and 2 Kgs 5:15).
[1:15] 21 tn Some translations regard the expressions “springs of water” (גֻּלֹּת מָיִם, gullot mayim) and “springs” (גֻּלֹּת) as place names here (cf. NRSV).
[1:16] 22 tc Part of the Greek
[1:16] 23 tn Heb “[to] the Desert of Judah in the Negev, Arad.”
[1:16] 24 tn The phrase “of Judah” is supplied here in the translation. Some ancient textual witnesses read, “They went and lived with the Amalekites.” This reading, however, is probably influenced by 1 Sam 15:6 (see also Num 24:20-21).
[1:17] 25 tn Heb “Judah went with Simeon, his brother.”
[1:17] 26 tn Heb “it”; the referent (the city of Zephath) has been specified in the translation for clarity.
[1:17] 27 sn The name Hormah (חָרְמָה, khormah) sounds like the Hebrew verb translated “wipe out” (חָרַם, kharam).
[1:18] 28 tn Heb “The men of Judah captured Gaza and its surrounding territory, Ashkelon and its surrounding territory, and Ekron and its surrounding territory.”
[1:19] 29 tn Or “seized possession of”; or “occupied.”
[1:19] 30 tc Several textual witnesses support the inclusion of this verb.
[1:19] 31 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[1:20] 32 tn Heb “they gave to Caleb.”
[1:21] 33 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:21] 34 sn The statement to this very day reflects the perspective of the author, who must have written prior to David’s conquest of the Jebusites (see 2 Sam 5:6-7).
[1:22] 35 tn Heb “house.” This is a metonymy for the warriors from the tribe.
[1:22] 37 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[1:27] 40 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[1:27] 41 tn Heb “The men of Manasseh did not conquer Beth Shan and its surrounding towns, Taanach and its surrounding towns, the people living in Dor and its surrounding towns, the people living in Ibleam and its surrounding towns, or the people living in Megiddo and its surrounding towns.”
[1:27] 42 tn Or “were determined.”
[1:27] 43 tn Heb “in this land.”
[1:30] 44 tn Heb “the people living in Kitron and the people living in Nahalol.”
[1:31] 45 map For location see Map1 A1; JP3 F3; JP4 F3.
[1:31] 46 tn Heb “The men of Asher did not conquer the people living in Acco, the people living in Sidon, Ahlab, Acco, Helbah, Aphek, or Rehob.”
[1:33] 47 tn Heb “the people living in Beth Shemesh or the people living in Beth Anath.”
[1:33] 48 tn The term “Canaanites” is supplied here both for clarity and for stylistic reasons.
[1:34] 49 tn Heb “come down into.”
[1:35] 50 tn Or “were determined.”
[1:35] 51 tn Or “Mount Heres”; the term הַר (har) means “mount” or “mountain” in Hebrew.
[1:35] 52 tn Heb “Whenever the hand of the tribe of Joseph was heavy.”
[1:36] 53 tn Or “the Ascent of Scorpions” (עַקְרַבִּים [’aqrabbim] means “scorpions” in Hebrew).
[1:36] 54 tn Or “Amorite territory started at the Pass of the Scorpions at Sela and then went on up.”
[5:1] 55 tn The words “this victory song” are supplied in the translation for clarification.
[5:2] 56 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] 57 tn Heb “I, to the
[5:5] 61 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] 62 tn Heb “this one of Sinai.” The phrase is a divine title, perhaps indicating that the
[5:6] 63 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] 65 tn Heb “Ones walking on paths.”
[5:7] 66 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] 68 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] 69 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] 70 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] 71 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] 72 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] 73 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] 74 tn The words “went out” are supplied in the translation for clarity.
[5:10] 75 tn The meaning of the Hebrew word מִדִּין (middin, “saddle blankets”) in this context is uncertain.
[5:11] 76 tn The word “Hear” is supplied in the translation for clarification and for stylistic reasons.
[5:11] 77 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] 78 tn Or perhaps “repeat.”
[5:11] 79 tn See the note on the term “warriors” in v. 7.
[5:12] 80 tn Heb “take captive your captives.” (The Hebrew text uses a cognate accusative here.)
[5:13] 81 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] 82 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] 83 sn The expression mighty ones probably refers to the leaders of the army.
[5:13] 84 sn The speaker may be Deborah here.
[5:13] 85 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] 86 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] 87 tn The words “They follow” are supplied in the translation for clarification and for stylistic reasons.
[5:14] 88 tn The word “came” is supplied in the translation for clarification and for stylistic reasons.
[5:14] 89 tn Or possibly “who carry.”
[5:15] 90 tn Heb “Issachar.” The words “the men of” are supplied in the translation for clarification.
[5:15] 91 tn Or “was true to.”
[5:15] 92 tn Heb “at his feet.”
[5:15] 94 tc The great majority of Hebrew
[5:16] 95 tn The meaning of the Hebrew word מִשְׁפְּתַיִם (mishpÿtayim) is uncertain. Some understand the word to mean “campfires.”
[5:16] 97 tn Heb “listening to the pipe playing for the flocks.”
[5:17] 98 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] 99 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] 101 tn Heb “lived” or “settled down.”
[5:17] 102 tn The meaning of the Hebrew word מִפְרָץ (mifrats) is uncertain, but the parallelism (note “seacoast”) suggests “harbors.”
[5:18] 103 tn Heb “Zebulun was a people which despised its life even unto death.”
[5:18] 104 tn Heb “Naphtali was on the heights of the field.”
[5:19] 105 map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.
[5:19] 106 tn The contrastive conjunction “but” is interpretive.
[5:20] 107 tn Or “from heaven.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[5:20] 108 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] 109 tn The words “in the heavens” are not in the Hebrew text, but are supplied for clarity and for stylistic reasons.
[5:21] 110 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] 111 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] 112 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] 113 tn The words “the ground” are not in the Hebrew text, but are supplied in the translation for clarification.
[5:22] 114 tn Heb “galloped, galloped.” The repetition is for emphasis and is more appropriately indicated in English with an adverb.
[5:23] 115 tn Heb “Curse Meroz.”
[5:23] 116 tn The adjective “angelic” is interpretive.
[5:23] 117 tn Heb “Curse, cursing.” The Hebrew construction is emphatic.
[5:23] 118 tn Heb “[to] curse.”
[5:23] 119 tn Heb “to the help of the
[5:23] 120 tn Or “along with the other warriors.”
[5:25] 122 tn Or “for mighty ones.”
[5:26] 123 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] 124 tn The verb used here is from the same root as the noun “hammer” in the preceding line.
[5:26] 126 tn The phrase “his head” (an implied direct object) is supplied in the translation for clarification.
[5:26] 127 tn Heb “she pierced his temple.”
[5:27] 128 tn Heb “he fell.” The same Hebrew expression occurs two more times in this verse.
[5:27] 129 tn Heb “and he lay.
[5:27] 130 tn Or “dead, murdered.”
[5:29] 132 tn Or “princesses.”
[5:30] 133 tn Heb “Are they not finding, dividing the plunder?”
[5:30] 134 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] 135 tn Heb “the plunder of dyed cloth is for Sisera.”
[5:30] 136 tn Heb “the plunder of embroidered cloth.”
[5:30] 137 tn The translation assumes an emendation of the noun (“plunder”) to a participle, “plunderer.”
[5:31] 138 tn Heb “But may those who love him be like the going forth of the sun in its strength.”
[1:16] 139 tn Heb “do not urge me to abandon you to turn back from after you.” Most English versions, following the lead of the KJV, use “leave” here. The use of עזב (“abandon”) reflects Ruth’s perspective. To return to Moab would be to abandon Naomi and to leave her even more vulnerable than she already is.
[1:26] 140 tn Grk “in the sixth month.” The phrase “of Elizabeth’s pregnancy” was supplied in the translation to clarify the exact time meant by this reference. That Elizabeth’s pregnancy is meant is clear from vv. 24-25.
[1:26] 141 sn Gabriel is the same angel mentioned previously in v. 19. He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21). Gabriel and Michael are the only two good angels named in the Bible.
[1:26] 142 tn Or “from.” The account suggests God’s planned direction in these events, so “by” is better than “from,” as six months into Elizabeth’s pregnancy, God acts again.
[1:26] 143 sn Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee.
[1:26] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:27] 144 tn Or “promised in marriage.”
[1:27] 145 tn Grk “Joseph, of the house of David.”
[1:27] sn The Greek word order here favors connecting Davidic descent to Joseph, not Mary, in this remark.
[1:28] 146 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 147 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 148 tn Grk “coming to her, he said.” The participle εἰσελθών (eiselqwn) has been translated as a finite verb due to requirements of contemporary English style.
[1:28] 149 tn The address, “favored one” (a perfect participle, Grk “Oh one who is favored”) points to Mary as the recipient of God’s grace, not a bestower of it. She is a model saint in this passage, one who willingly receives God’s benefits. The Vulgate rendering “full of grace” suggests something more of Mary as a bestower of grace, but does not make sense here contextually.
[1:28] 150 tc Most
[1:29] 151 tc Most
[1:29] 152 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 153 tn Grk “to wonder what kind of greeting this might be.” Luke often uses the optative this way to reveal a figure’s thinking (3:15; 8:9; 18:36; 22:23).
[1:30] 154 tn Here καί (kai) has been translated as “so” to indicate that Gabriel’s statement is a response to Mary’s perplexity over the greeting.
[1:30] 155 sn Do not be afraid. See 1:13 for a similar statement to Zechariah.
[1:30] sn The expression found favor is a Semitism, common in the OT (Gen 6:8; 18:3; 43:14; 2 Sam 15:25). God has chosen to act on this person’s behalf.
[1:31] 157 tn Grk “And behold.”
[1:31] 158 tn Grk “you will conceive in your womb.”
[1:31] 160 tn Grk “you will call his name.”
[1:31] 161 tn See v. 13 for a similar construction.
[1:31] sn You will name him Jesus. This verse reflects the birth announcement of a major figure; see 1:13; Gen 16:7; Judg 13:5; Isa 7:14. The Greek form of the name Ihsous, which was translated into Latin as Jesus, is the same as the Hebrew Yeshua (Joshua), which means “Yahweh saves” (Yahweh is typically rendered as “Lord” in the OT). It was a fairly common name among Jews in 1st century Palestine, as references to a number of people by this name in the LXX and Josephus indicate.
[1:32] 163 sn Compare the description of Jesus as great here with 1:15, “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.
[1:32] 164 sn The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.
[1:33] 166 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style. A new sentence is begun here in the translation because of the length of the sentence in Greek.
[1:33] 167 tn Or “over Israel.”
[1:33] sn The expression house of Jacob refers to Israel. This points to the Messiah’s relationship to the people of Israel.
[1:34] 168 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 169 tn Grk “have not known.” The expression in the Greek text is a euphemism for sexual relations. Mary seems to have sensed that the declaration had an element of immediacy to it that excluded Joseph. Many modern translations render this phrase “since I am a virgin,” but the Greek word for virgin is not used in the text, and the euphemistic expression is really more explicit, referring specifically to sexual relations.
[1:35] 170 tn Grk “And the angel said to her.” Here καί (kai) has not been translated because of differences between Greek and English style. The pronoun αὐτῇ (auth, “to her”) has not been included in the translation since it is redundant in contemporary English.
[1:35] 171 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 172 tn Or “the one born holy will be called the Son of God.” The wording of this phrase depends on whether the adjective is a predicate adjective, as in the text, or is an adjective modifying the participle serving as the subject. The absence of an article with the adjective speaks for a predicate position. Other less appealing options supply a verb for “holy”; thus “the one who is born will be holy”; or argue that both “holy” and “Son of God” are predicates, so “The one who is born will be called holy, the Son of God.”
[1:35] 173 tc A few
[1:35] 174 tn Or “Therefore the holy child to be born will be called the Son of God.” There are two ways to understand the Greek phrase τὸ γεννώμενον ἅγιον (to gennwmenon {agion) here. First, τὸ γεννώμενον could be considered a substantival participle with ἅγιον as an adjective in the second predicate position, thus making a complete sentence; this interpretation is reflected in the translation above. Second, τὸ ἅγιον could be considered a substantival adjective with γεννώμενον acting as an adjectival participle, thus making the phrase the subject of the verb κληθήσεται (klhqhsetai); this interpretation is reflected in the alternative reading. Treating the participle γεννώμενον as adjectival is a bit unnatural for the very reason that it forces one to understand ἅγιον as substantival; this introduces a new idea in the text with ἅγιον when an already new topic is being introduced with γεννώμενον. Semantically this would overload the new subject introduced at this point. For this reason the first interpretation is preferred.
[1:36] 176 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 177 tn Or “has conceived.”
[1:36] 178 tn Grk “and this is the sixth month for her who was called barren.” Yet another note on Elizabeth’s loss of reproach also becomes a sign of the truth of the angel’s declaration.
[1:37] 179 tn In Greek, the phrase πᾶν ῥῆμα (pan rJhma, “nothing”) has an emphatic position, giving it emphasis as the lesson in the entire discussion. The remark is a call for faith.
[1:38] 180 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 182 tn Traditionally, “handmaid”; Grk “slave woman.” Though δούλη (doulh) is normally translated “woman servant,” the word does not bear the connotation of a free woman serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times… in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v. δοῦλος). The most accurate translation is “bondservant,” sometimes found in the ASV for δοῦλος (doulos), in that it often indicates one who sells himself or herself into slavery to another. But as this is archaic, few today understand its force.
[1:38] 183 tn Grk “let this be to me.”
[1:38] 184 sn The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.
[1:38] 185 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[1:39] 186 sn The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.
[1:39] 187 sn The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah. Judah is about a three day trip south of Nazareth.
[1:41] 188 tn Grk “And 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. Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here either.
[1:41] 189 sn When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15.
[1:41] 190 tn The antecedent of “her” is Elizabeth.
[1:41] 191 sn The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit.
[1:42] 192 tn Grk “and she.” Because of the length and complexity of the Greek sentence, a new sentence was begun here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
[1:42] 193 tn Grk “and she exclaimed with a great cry and said.” The verb εἶπεν (eipen, “said”) has not been included in the translation since it is redundant in contemporary English.
[1:42] 194 sn The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.
[1:42] 195 tn Grk “fruit,” which is figurative here for the child she would give birth to.
[1:43] 196 tn Grk “From where this to me?” The translation suggests the note of humility and surprise that Elizabeth feels in being a part of these events. The ἵνα (Jina) clause which follows explains what “this” is. A literal translation would read “From where this to me, that is, that the mother of my Lord comes to visit me?”
[1:44] 197 tn Grk “for behold.”
[1:44] 198 tn Grk “when the sound of your greeting [reached] my ears.”
[1:44] 199 sn On the statement the baby in my womb leaped for joy see both 1:14 and 1:47. This notes a fulfillment of God’s promised word.
[1:45] 200 sn Again the note of being blessed makes the key point of the passage about believing God.
[1:45] 201 tn This ὅτι (Joti) clause, technically indirect discourse after πιστεύω (pisteuw), explains the content of the faith, a belief in God’s promise coming to pass.
[1:45] 202 tn That is, “what was said to her (by the angel) at the Lord’s command” (BDAG 756 s.v. παρά A.2).
[1:45] 203 tn Grk “that there would be a fulfillment of what was said to her from the Lord.”
[1:45] sn This term speaks of completion of something planned (2 Chr 29:35).
[1:46] 204 tc A few witnesses, especially Latin
[1:46] 205 sn The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:46] 206 tn Or “lifts up the Lord in praise.”
[1:46] 207 sn This psalm (vv. 46-55) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49) and for others, including Israel (vv. 50-55). Its traditional name, the “Magnificat,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.
[1:47] 208 tn Or “rejoices.” The translation renders this aorist, which stands in contrast to the previous line’s present tense, as ingressive, which highlights Mary’s joyous reaction to the announcement. A comprehensive aorist is also possible here.
[1:48] 209 tn See the note on the word “servant” in v. 38.
[1:48] 210 tn Grk “for behold.”
[1:48] 211 sn From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on (5:10; 12:52; 22:18, 69; Acts 18:6).
[1:48] 212 sn Mary is seen here as an example of an object of God’s grace (blessed) for all generations.
[1:49] 213 tn Traditionally, “the Mighty One.”
[1:50] 214 tn Grk “and from.” Here καί (kai) has been translated by a semicolon to improve the English style.
[1:50] 215 sn God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.
[1:50] 216 tn That is, “who revere.” This refers to those who show God a reverential respect for his sovereignty.
[1:51] 217 tn Or “shown strength,” “performed powerful deeds.” The verbs here switch to aorist tense through 1:55. This is how God will act in general for his people as they look to his ultimate deliverance.
[1:51] 218 tn Grk “in the imaginations of their hearts.” The psalm rebukes the arrogance of the proud, who think that power is their sovereign right. Here διανοίᾳ (dianoia) can be understood as a dative of sphere or reference/respect.
[1:52] 220 tn Or “those of humble position”
[1:52] sn The contrast between the mighty and those of lowly position is fundamental for Luke. God cares for those that the powerful ignore (Luke 4:18-19).
[1:53] 221 sn Good things refers not merely to material blessings, but blessings that come from knowing God.
[1:53] 222 sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).
[1:54] 223 tn Or “because he remembered mercy,” understanding the infinitive as causal.
[1:54] 224 tn Or “his [God’s] loyal love.”
[1:55] 225 tn Grk “as he spoke.” Since this is a reference to the covenant to Abraham, ἐλάλησεν (elalhsen) can be translated in context “as he promised.” God keeps his word.
[1:55] 227 tn Grk “his seed” (an idiom for offspring or descendants).
[1:56] 228 tn Grk “And.” Here (kai) has been translated as “so” to indicate the conclusion of the topic.
[1:56] 229 tn Grk “her”; the referent (Elizabeth) has been specified in the translation for clarity.
[1:56] 230 sn As is typical with Luke the timing is approximate (about three months), not specific.
