Imamat 1:1-17

Introduction to the Sacrificial Regulations

1:1 Then the Lord called to Moses and spoke to him ¹  from the Meeting Tent: ²  1:2 “Speak to the Israelites and tell them, ‘When ³  someone ⁴  among you presents an offering ⁵  to the Lord, ⁶  you ⁷  must present your offering from the domesticated animals, either from the herd or from the flock. ⁸ 

Burnt Offering Regulations: Animal from the Herd

1:3 “‘If his offering is a burnt offering ⁹  from the herd he must present it as a flawless male; he must present it at the entrance ¹⁰  of the Meeting Tent for its ¹¹  acceptance before the Lord. 1:4 He must lay his hand on the head of the burnt offering, and it will be accepted for him to make atonement ¹²  on his behalf. 1:5 Then the one presenting the offering ¹³  must slaughter the bull ¹⁴  before the Lord, and the sons of Aaron, the priests, must present the blood and splash ¹⁵  the blood against the sides of the altar which is at the entrance of the Meeting Tent. 1:6 Next, the one presenting the offering ¹⁶  must skin the burnt offering and cut it into parts, 1:7 and the sons of Aaron, the priest, ¹⁷  must put fire on the altar and arrange wood on the fire. 1:8 Then the sons of Aaron, the priests, must arrange the parts with the head and the suet ¹⁸  on the wood that is in the fire on the altar. ¹⁹  1:9 Finally, the one presenting the offering ²⁰  must wash its entrails and its legs in water and the priest must offer all of it up in smoke on the altar ²¹  – it is ²²  a burnt offering, a gift ²³  of a soothing aroma to the Lord.

Animal from the Flock

1:10 “‘If his offering is from the flock for a burnt offering ²⁴  – from the sheep or the goats – he must present a flawless male, 1:11 and must slaughter it on the north side of the altar before the Lord, and the sons of Aaron, the priests, will splash its blood against the altar’s sides. 1:12 Next, the one presenting the offering ²⁵  must cut it into parts, with its head and its suet, and the priest must arrange them on the wood which is in the fire, on the altar. 1:13 Then the one presenting the offering must wash the entrails and the legs in water, and the priest must present all of it and offer it up in smoke on the altar – it is a burnt offering, a gift of a soothing aroma to the Lord.

From the Birds

1:14 “‘If his offering to the Lord is a burnt offering from the birds, ²⁶  he must present his offering from the turtledoves or from the young pigeons. ²⁷  1:15 The priest must present it at the altar, pinch off ²⁸  its head and offer the head ²⁹  up in smoke on the altar, and its blood must be drained out against the side of the altar. 1:16 Then the priest ³⁰  must remove its entrails by cutting off its tail feathers, ³¹  and throw them ³²  to the east side of the altar into the place of fatty ashes, 1:17 and tear it open by its wings without dividing it into two parts. ³³  Finally, the priest must offer it up in smoke on the altar on the wood which is in the fire – it is a burnt offering, a gift of a soothing aroma to the Lord.

Hakim-hakim 10:1-18

Stability Restored

10:1 After Abimelech’s death, ³⁴  Tola son of Puah, grandson ³⁵  of Dodo, from the tribe of Issachar, ³⁶  rose up to deliver Israel. He lived in Shamir in the Ephraimite hill country. 10:2 He led ³⁷  Israel for twenty-three years, then died and was buried in Shamir.

10:3 Jair the Gileadite rose up after him; he led Israel for twenty-two years. 10:4 He had thirty sons who rode on thirty donkeys and possessed thirty cities. To this day these towns are called Havvoth Jair ³⁸  – they are in the land of Gilead. ³⁹  10:5 Jair died and was buried in Kamon.

The Lord’s Patience Runs Short

10:6 The Israelites again did evil in the Lord’s sight. ⁴⁰  They worshiped ⁴¹  the Baals and the Ashtars, ⁴²  as well as the gods of Syria, Sidon, ⁴³  Moab, the Ammonites, and the Philistines. ⁴⁴  They abandoned the Lord and did not worship ⁴⁵  him. 10:7 The Lord was furious with Israel ⁴⁶  and turned them over to ⁴⁷  the Philistines and Ammonites. 10:8 They ruthlessly oppressed ⁴⁸  the Israelites that eighteenth year ⁴⁹  – that is, all the Israelites living east of the Jordan in Amorite country in Gilead. 10:9 The Ammonites crossed the Jordan to fight with Judah, Benjamin, and Ephraim. ⁵⁰  Israel suffered greatly. ⁵¹ 

10:10 The Israelites cried out for help to the Lord: “We have sinned against you. We abandoned our God and worshiped ⁵²  the Baals.” 10:11 The Lord said to the Israelites, “Did I not deliver you from Egypt, the Amorites, the Ammonites, the Philistines, 10:12 the Sidonians, Amalek, and Midian ⁵³  when they oppressed you? ⁵⁴  You cried out for help to me, and I delivered you from their power. ⁵⁵  10:13 But since you abandoned me and worshiped ⁵⁶  other gods, I will not deliver you again. 10:14 Go and cry for help to the gods you have chosen! Let them deliver you from trouble!” ⁵⁷  10:15 But the Israelites said to the Lord, “We have sinned. You do to us as you see fit, ⁵⁸  but deliver us today!” ⁵⁹  10:16 They threw away the foreign gods they owned ⁶⁰  and worshiped ⁶¹  the Lord. Finally the Lord grew tired of seeing Israel suffer so much. ⁶² 

An Outcast Becomes a General

10:17 The Ammonites assembled ⁶³  and camped in Gilead; the Israelites gathered together and camped in Mizpah. 10:18 The leaders ⁶⁴  of Gilead said to one another, “Who is willing to lead the charge ⁶⁵  against the Ammonites? He will become the leader of all who live in Gilead!”

Matius 25:31-46

The Judgment

25:31 “When ⁶⁶  the Son of Man comes in his glory and all the angels with him, then he will sit on his glorious throne. 25:32 All ⁶⁷  the nations will be assembled before him, and he will separate people one from another like a shepherd separates the sheep from the goats. 25:33 He ⁶⁸  will put the sheep on his right and the goats on his left. 25:34 Then the king will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 25:35 For I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, 25:36 I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ 25:37 Then the righteous will answer him, ⁶⁹  ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? 25:38 When ⁷⁰  did we see you a stranger and invite you in, or naked and clothe you? 25:39 When ⁷¹  did we see you sick or in prison and visit you?’ 25:40 And the king will answer them, ⁷²  ‘I tell you the truth, ⁷³  just as you did it for one of the least of these brothers or sisters ⁷⁴  of mine, you did it for me.’

25:41 “Then he will say ⁷⁵  to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! 25:42 For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. 25:43 I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’ 25:44 Then they too will answer, ⁷⁶  ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not give you whatever you needed?’ 25:45 Then he will answer them, ⁷⁷  ‘I tell you the truth, ⁷⁸  just as you did not do it for one of the least of these, you did not do it for me.’ 25:46 And these will depart into eternal punishment, but the righteous into eternal life.”

[1:1]  ¹ tn Heb “And he (the Lord) called (וַיִּקְרָא, vayyiqra’) to Moses and the Lord spoke (וַיְדַבֵּר, vayÿdabber) to him from the tent of meeting.” The MT assumes “Lord” in the first clause but places it in the second clause (after “spoke”). This is somewhat awkward, especially in terms of English style; most English versions reverse this and place “Lord” in the first clause (right after “called”). The Syriac version does the same.

[1:1]  sn The best explanation for the MT of Lev 1:1 arises from its function as a transition from Exod 40 to Lev 1. The first clause, “And he (the Lord) called to Moses,” links v. 1 back to Exod 40:35, “But Moses was not able to enter into the tent of meeting because the cloud had settled on it and the glory of the Lord had filled the tabernacle” (cf. J. Milgrom, Leviticus [AB], 1:134). Exod 40:36-38 is a parenthetical explanation of the ongoing function of the cloud in leading the people through the wilderness. Since Moses could not enter the tent of meeting, the Lord “called” to him “from” the tent of meeting.

[1:1]  ² sn The second clause of v. 1, “and the Lord spoke to him from the tent of meeting, saying,” introduces the following discourse. This is a standard introductory formula (see, e.g., Exod 20:1; 25:1; 31:1; etc.). The combination of the first and second clauses is, therefore, “bulky” because of the way they happen to be juxtaposed in this transitional verse (J. E. Hartley, Leviticus [WBC], 8). The first clause of v. 1 connects the book back to the end of the Book of Exodus while the second looks forward the ritual legislation that follows in Lev 1:2ff. There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Exod 33:7) and the one that stood in the midst of the camp (Exod 40:2; Num 2:2ff) and served as the Lord’s residence until the construction of the temple in the days of Solomon (Exod 27:21; 29:4; 1 Kgs 8:4; 2 Chr 5:5, etc.; cf. 2 Sam 7:6). Exod 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the Lord filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man (see R. E. Averbeck, NIDOTTE 2:873-77 and 2:1130-34). This corresponds to the change in terms in Exod 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the Lord taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through 3:17, and encompasses the burnt, grain, and peace offering regulations. Compare the notes on Lev 4:1; 5:14; and 6:1 [5:20 HT] below.

[1:2]  ³ tn “When” here translates the MT’s כִּי (ki, “if, when”), which regularly introduces main clauses in legislative contexts (see, e.g., Lev 2:1, 4; 4:2, etc.) in contrast to אִם (’im, “if”), which usually introduces subordinate sections (see, e.g., Lev 1:3, 10, 14; 2:5, 7, 14; 4:3, 13, etc.; cf. כִּי in Exod 21:2 and 7 as opposed to אִם in vv. 3, 4, 5, 8, 9, 10, and 11).

[1:2]  sn Lev 1:1-2 serves as a heading for Lev 1-3 (i.e., the basic regulations regarding the presentation of the burnt, grain, and peace offerings) and, at the same time, leads directly into the section on “burnt offerings” in Lev 1:3. In turn, Lev 1:3-17 divides into three subsections, all introduced by אִם “if” (Lev 1:3-9, 10-13, and 14-17, respectively). Similar patterns are discernible throughout Lev 1:2-6:7 [5:26 HT].

[1:2]  ⁴ tn Heb “a man, human being” (אָדָם, ’adam), which in this case refers to any person among “mankind,” male or female, since women could also bring such offerings (see, e.g., Lev 12:6-8; 15:29-30; cf. HALOT 14 s.v. I אָדָם); cf. NIV “any of you.”

[1:2]  ⁵ tn The verb “presents” is cognate to the noun “offering” in v. 2 and throughout the book of Leviticus (both from the root קרב [qrb]). One could translate the verb “offers,” but this becomes awkward and, in fact, inaccurate in some passages. For example, in Lev 9:9 this verb is used for the presenting or giving of the blood to Aaron so that he could offer it to the Lord. The blood is certainly not being “offered” as an offering to Aaron there.

[1:2]  ⁶ tn The whole clause reads more literally, “A human being (אָדָם, ’adam), if he brings from among you an offering to the Lord.”

[1:2]  ⁷ tn The shift to the second person plural verb here corresponds to the previous second person plural pronoun “among you.” It is distinct from the regular pattern of third person singular verbs throughout the rest of Lev 1-3. This too labels Lev 1:1-2 as an introduction to all of Lev 1-3, not just the burnt offering regulations in Lev 1 (J. Milgrom, Leviticus [AB], 1:146; cf. note 3 above).

[1:2]  ⁸ tn Heb “from the domesticated animal, from the herd, and from the flock.” It is clear from the subsequent division between animals from the “herd” (בָּקָר, baqar, in Lev 1:3-9) and the “flock” (צֹאן, tso’n; see Lev 1:10-13) that the term for “domesticated animal” (בְּהֵמָה, bÿhemah) is a general term meant to introduce the category of pastoral quadrupeds. The stronger disjunctive accent over בְּהֵמָה in the MT as well as the lack of a vav (ו) between it and בָּקָר also suggest בְּהֵמָה is an overall category that includes both “herd” and “flock” quadrupeds.

[1:2]  sn The bird category (Lev 1:14-17) is not included in this introduction because bird offerings were, by and large, concessions to the poor (cf., e.g., Lev 5:7-10; 12:8; 14:21-32) and, therefore, not considered to be one of the primary categories of animal offerings.

[1:3]  ⁹ sn The burnt offering (עֹלָה, ’olah) was basically a “a gift of a soothing aroma to the Lord” (vv. 9, 13, 17). It could serve as a votive or freewill offering (e.g., Lev 22:18-20), an accompaniment of prayer and supplication (e.g., 1 Sam 7:9-10), part of the regular daily, weekly, monthly, and festival cultic pattern (e.g., Num 28-29), or to make atonement either alone (e.g., Lev 1:4; 16:24) or in combination with the grain offering (e.g., Lev 14:20) or sin offering (e.g., Lev 5:7; 9:7). See R. E. Averbeck, NIDOTTE 4:996-1022.

[1:3]  ¹⁰ tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

[1:3]  ¹¹ tn The NIV correctly has “it” in the text, referring to the acceptance of the animal (cf., e.g., RSV, NEB, NLT), but “he” in the margin, referring to the acceptance of the offerer (cf. ASV, NASB, JB). The reference to a “flawless male” in the first half of this verse suggests that the issue here is the acceptability of the animal to make atonement on behalf of the offerer (Lev 1:4; cf. NRSV “for acceptance in your behalf”).

[1:4]  ¹² tn “To make atonement” is the standard translation of the Hebrew term כִּפֶּר, (kipper); cf. however TEV “as a sacrifice to take away his sins” (CEV similar). The English word derives from a combination of “at” plus Middle English “one[ment],” referring primarily to reconciliation or reparation that is made in order to accomplish reconciliation. The primary meaning of the Hebrew verb, however, is “to wipe [something off (or on)]” (see esp. the goal of the sin offering, Lev 4, “to purge” the tabernacle from impurities), but in some cases it refers metaphorically to “wiping away” anything that might stand in the way of good relations by bringing a gift (see, e.g., Gen 32:20 [21 HT], “to appease; to pacify” as an illustration of this). The translation “make atonement” has been retained here because, ultimately, the goal of either purging or appeasing was to maintain a proper relationship between the Lord (who dwelt in the tabernacle) and Israelites in whose midst the tabernacle was pitched (see R. E. Averbeck, NIDOTTE 2:689-710 for a full discussion of the Hebrew word meaning “to make atonement” and its theological significance).

[1:5]  ¹³ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX has “they” rather than “he,” suggesting that the priests, not the offerer, were to slaughter the bull (cf. the notes on vv. 6a and 9a).

[1:5]  ¹⁴ tn Heb “the son of the herd”; cf. KJV “bullock”; NASB, NIV “young bull.”

[1:5]  ¹⁵ tn “Splash” (cf. NAB) or “dash” (cf. NRSV) is better than “sprinkle,” which is the common English translation of this verb (זָרַק, zaraq; see, e.g., KJV, NASB, NIV, NLT). “Sprinkle” is not strong enough (contrast נָזָה [nazah], which does indeed mean “to sprinkle” or “to splatter”; cf. Lev 4:6).

[1:6]  ¹⁶ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity. The LXX and Smr have “they” rather than “he” in both halves of this verse, suggesting that the priests, not the offerer, were to skin and cut the carcass of the bull into pieces (cf. the notes on vv. 5a and 9a).

[1:7]  ¹⁷ tc A few medieval Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have plural “priests” here (cf. 1:5, 8) rather than the MT singular “priest” (cf. NAB). The singular “priest” would mean (1) Aaron, the (high) priest, or (2) the officiating priest, as in Lev 1:9 (cf. 6:10 [3 HT], etc.). “The sons of Aaron” is probably a textual corruption caused by conflation with Lev 1:5, 8 (cf. the remarks in J. E. Hartley, Leviticus [WBC], 13).

[1:8]  ¹⁸ tc A few Hebrew mss, Smr, LXX, Syriac, and Tg. Onq. have the conjunction “and” before “the head,” which would suggest the rendering “and the head and the suet” rather than the rendering of the MT here, “with the head and the suet.”

[1:8]  sn “Suet” is the specific term used for the hard, fatty tissues found around the kidneys of sheep and cattle. A number of modern English versions have simplified this to “fat” (e.g., NIV, NCV, TEV, CEV, NLT).

[1:8]  ¹⁹ tn Heb “on the wood, which is on the fire, which is on the altar.” Cf. NIV “on the burning wood”; NLT “on the wood fire.”

[1:9]  ²⁰ tn Heb “Finally, he”; the referent (the offerer) has been specified in the translation for clarity. Once again, the MT assigns the preparation of the offering (here the entrails and legs) to the offerer because it did not bring him into direct contact with the altar, but reserves the actual placing of the sacrifice on the altar for the officiating priest (cf. the notes on vv. 5a and 6a).

[1:9]  ²¹ tn Heb “toward the altar,” but the so-called locative ה (hey) attached to the word for “altar” can indicate the place where something is or happens (GKC 250 §90.d and GKC 373-74 §118.g; cf. also J. Milgrom, Leviticus [AB], 1:161). This is a standard way of expressing “on/at the altar” with the verb “to offer up in smoke” (Hiphil of קָטַר [qatar]; cf. also Exod 29:13, 18, 25; Lev 1:9, 13, 15, 17; 2:2, etc.).

[1:9]  ²² tc A few Hebrew mss and possibly the Leningrad B19a ms itself (the basis of the BHS Hebrew text of the MT), under an apparent erasure, plus Smr, LXX, Syriac, and Tg. Ps.-J. suggest that Hebrew הוּא (hu’, translated as “it is”) should be added here as in vv. 13 and 17. Whether or not the text should be changed, the meaning is the same as in vv. 13 and 17, so it has been included in the translation here.

[1:9]  ²³ sn The standard English translation of “gift” (אִשֶּׁה, ’isheh) is “an offering [made] by fire” (cf. KJV, ASV). It is based on a supposed etymological relationship to the Hebrew word for “fire” (אֵשׁ, ’esh) and is still maintained in many versions (e.g., NIV, RSV, NRSV, NLT; B. A. Levine, Leviticus [JPSTC], 7-8). For various reasons, including the fact that some offerings referred to by this term are not burned on the altar (see, e.g., Lev 24:9), it is probably better to understand the term to mean “gift” (J. E. Hartley, Leviticus [WBC], 22) or “food gift” (“food offering” in NEB and TEV; J. Milgrom, Leviticus [AB], 1:161-62). See R. E. Averbeck, NIDOTTE 1:540-49 for a complete discussion.

[1:10]  ²⁴ tn Heb “And if from the flock is his offering, from the sheep or from the goats, for a burnt offering.” Here “flock” specifies the broad category, with “sheep or goats” giving specific examples.

[1:12]  ²⁵ tn Heb “Then he”; the referent (the offerer) has been specified in the translation for clarity (so also in v. 13).

[1:14]  ²⁶ tn Heb “from the [category] ‘bird.’”

[1:14]  ²⁷ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” (cf. KJV, NASB, NIV, NLT) or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168, with J. E. Hartley, Leviticus [WBC], 14).

[1:15]  ²⁸ tn The action here seems to involve both a twisting action, breaking the neck of the bird and severing its vertebrae, as well as pinching or nipping the skin to sever the head from the main body. Cf. NASB, NRSV “wring off its head”; NAB “snap its head loose”; NLT “twist off its head.”

[1:15]  ²⁹ tn Many English versions have “it” here, referring to the head of the bird, which the priest immediately tossed on the altar fire. However, “it” could be misunderstood to refer to the bird’s body, so “head” is repeated in the present translation for clarity. As the following lines show, certain things needed to be done to the body of the bird before it could be placed on the altar.

[1:16]  ³⁰ tn Heb “Then he”; the referent (apparently still the priest) has been specified in the translation for clarity.

[1:16]  ³¹ tn This translation (“remove its entrails by [cutting off] its tail feathers”) is based on the discussion in J. Milgrom, Leviticus (AB), 1:169-71, although he translates, “remove its crissum by its feathers.” Others possibilities include “its crop with its contents” (Tg. Onq., cf. NIV, NRSV; J. E. Hartley, Leviticus [WBC], 23) or “its crop with its feathers” (LXX, NASB, RSV; “crop” refers to the enlarged part of a bird’s gullet that serves a pouch for the preliminary maceration of food).

[1:16]  ³² tn The pronoun “them” here is feminine singular in Hebrew and refers collectively to the entrails and tail wing which have been removed.

[1:17]  ³³ tn Heb “he shall not divide it.” Several Hebrew mss, Smr, LXX, and Syriac have a vav on the negative, yielding the translation, “but he shall not divide it into two parts.” Cf. NIV “not severing it completely” (NRSV similar).

[10:1]  ³⁴ tn The word “death” has been supplied in the translation for clarification.

[10:1]  ³⁵ tn Heb “son.”

[10:1]  ³⁶ tn Heb “a man of Issachar.”

[10:2]  ³⁷ tn Traditionally, “judged.”

[10:4]  ³⁸ sn The name Habboth Jair means “tent villages of Jair” in Hebrew.

[10:4]  ³⁹ tn Heb “they call them Havvoth Jair to this day – which are in the land of Gilead.”

[10:6]  ⁴⁰ tn Heb “in the eyes of the Lord.”

[10:6]  ⁴¹ tn Or “served;” or “followed.”

[10:6]  ⁴² sn The Ashtars were local manifestations of the goddess Ashtar (i.e., Astarte).

[10:6]  ⁴³ map For location see Map1 A1; JP3 F3; JP4 F3.

[10:6]  ⁴⁴ tn Heb “the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines.”

[10:6]  ⁴⁵ tn Or “serve”; or “follow.”

[10:7]  ⁴⁶ tn Or “the Lord’s anger burned [or “raged”] against Israel.”

[10:7]  ⁴⁷ tn Heb “sold them into the hands of.”

[10:8]  ⁴⁸ tn Heb “shattered and crushed.” The repetition of similar sounding synonyms (רָעַץ [ra’ats] and רָצַץ [ratsats]) is for emphasis; רָצַץ appears in the Polel, adding further emphasis to the affirmation.

[10:8]  ⁴⁹ tn The phrase שְׁמֹנֶה עֶשְׂרֵה שָׁנָה (shemoneh ’esreh shanah) could be translated “eighteen years,” but this would be difficult after the reference to “that year.” It is possible that v. 8b is parenthetical, referring to an eighteen year long period of oppression east of the Jordan which culminated in hostilities against all Israel (including Judah, see v. 9) in the eighteenth year. It is simpler to translate the phrase as an ordinal number, though the context does not provide the point of reference. (See Gen 14:4-5 and R. G. Boling, Judges [AB], 191-92.) In this case, the following statement specifies which “Israelites” are in view.

[10:9]  ⁵⁰ tn Heb “the house of Ephraim.”

[10:9]  ⁵¹ tn Or “Israel experienced great distress.” Perhaps here the verb has the nuance “hemmed in.”

[10:10]  ⁵² tn Or “served”; or “followed.”

[10:12]  ⁵³ tc The translation follows the LXX which reads “Midian”; the Hebrew text has “Maon.”

[10:12]  ⁵⁴ tn The words “Did I not deliver you” are interpretive. The Hebrew text simply reads, “Is it not from Egypt…when they oppressed you?” Perhaps the incomplete sentence reflects the Lord’s frustration.

[10:12]  ⁵⁵ tn Heb “hand.”

[10:13]  ⁵⁶ tn Or “served”; or “followed.”

[10:14]  ⁵⁷ tn Heb “in your time of trouble.”

[10:15]  ⁵⁸ tn Heb “according to all whatever is good in your eyes.”

[10:15]  ⁵⁹ sn You do to us as you see fit, but deliver us today. The request seems contradictory, but it can be explained in one of two ways. They may be asking for relief from their enemies and direct discipline from God’s hand. Or they may mean, “In the future you can do whatever you like to us, but give us relief from what we’re suffering right now.”

[10:16]  ⁶⁰ tn Heb “from their midst.”

[10:16]  ⁶¹ tn Or “served”; or “followed.”

[10:16]  ⁶² tn Heb “And his spirit grew short [i.e., impatient] with the suffering of Israel.” The Hebrew noun נֶפֶשׁ (nefesh) also appears as the subject of the verb קָצַר (qatsar) in Num 21:4 (the Israelites grow impatient wandering in the wilderness), Judg 16:16 (Samson grows impatient with Delilah’s constant nagging), and Zech 11:8 (Zechariah grows impatient with the three negligent “shepherds”).

[10:17]  ⁶³ tn Or “were summoned;” or “were mustered.”

[10:18]  ⁶⁴ tn Heb “the people, the officers.”

[10:18]  ⁶⁵ tn Heb “Who is the man who will begin fighting.”

[25:31]  ⁶⁶ tn Here δέ (de) has not been translated.

[25:32]  ⁶⁷ tn Here καί (kai) has not been translated.

[25:33]  ⁶⁸ tn Here καί (kai) has not been translated.

[25:37]  ⁶⁹ tn Grk “answer him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:38]  ⁷⁰ tn Here δέ (de) has not been translated.

[25:39]  ⁷¹ tn Here δέ (de) has not been translated.

[25:40]  ⁷² tn Grk “answering, the king will say to them.” This is somewhat redundant and has been simplified in the translation.

[25:40]  ⁷³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:40]  ⁷⁴ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). In this context Jesus is ultimately speaking of his “followers” (whether men or women, adults or children), but the familial connotation of “brothers and sisters” is also important to retain here.

[25:41]  ⁷⁵ tn Here καί (kai) has not been translated.

[25:44]  ⁷⁶ tn Grk “Then they will answer, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[25:45]  ⁷⁷ tn Grk “answer them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[25:45]  ⁷⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”