Yosua 1:1-18
Konteks1:1 After Moses the Lord’s servant died, the Lord said to Joshua son of Nun, Moses’ assistant: 1:2 “Moses my servant is dead. Get ready! 1 Cross the Jordan River! 2 Lead these people into the land which I am ready to hand over to them. 3 1:3 I am handing over to you every place you set foot, as I promised Moses. 4 1:4 Your territory will extend from the wilderness in the south to Lebanon in the north. It will extend all the way to the great River Euphrates in the east (including all of Syria) 5 and all the way to the Mediterranean Sea 6 in the west. 7 1:5 No one will be able to resist you 8 all the days of your life. As I was with Moses, so I will be with you. I will not abandon you or leave you alone. 1:6 Be strong and brave! You must lead these people in the conquest of this land that I solemnly promised their ancestors I would hand over to them. 9 1:7 Make sure you are 10 very strong and brave! Carefully obey 11 all the law my servant Moses charged you to keep! 12 Do not swerve from it to the right or to the left, so that you may be successful 13 in all you do. 14 1:8 This law scroll must not leave your lips! 15 You must memorize it 16 day and night so you can carefully obey 17 all that is written in it. Then you will prosper 18 and be successful. 19 1:9 I repeat, 20 be strong and brave! Don’t be afraid and don’t panic, 21 for I, the Lord your God, am with you in all you do.” 22
1:10 Joshua instructed 23 the leaders of the people: 1:11 “Go through the camp and command the people, ‘Prepare your supplies, for within three days you will cross the Jordan River and begin the conquest of the land the Lord your God is ready to hand over to you.’” 24
1:12 Joshua told the Reubenites, Gadites, and the half tribe of Manasseh: 1:13 “Remember what Moses the Lord’s servant commanded you. 25 The Lord your God is giving you a place to settle and is handing this land over to you. 26 1:14 Your wives, children and cattle may stay in the land that Moses assigned to you east of the Jordan River. But all you warriors must cross over armed for battle ahead of your brothers. 27 You must help them 1:15 until the Lord gives your brothers a place like yours to settle and they conquer the land the Lord your God is ready to hand over to them. Then you may go back to your allotted land and occupy the land Moses the Lord’s servant assigned you east of the Jordan.” 28
1:16 They told Joshua, “We will do everything you say. We will go wherever you send us. 1:17 Just as we obeyed 29 Moses, so we will obey you. But 30 may the Lord your God be with you as he was with Moses! 1:18 Any man who rebels against what you say and does not obey all your commands will be executed. 31 But 32 be strong and brave!”
Hakim-hakim 9:1-57
Konteks9:1 Now Abimelech son of Jerub-Baal went to Shechem to see his mother’s relatives. 33 He said to them and to his mother’s entire extended family, 34 9:2 “Tell 35 all the leaders of Shechem this: ‘Why would you want 36 to have seventy men, all Jerub-Baal’s sons, ruling over you, when you can have just one ruler? Recall that I am your own flesh and blood.’” 37 9:3 His mother’s relatives 38 spoke on his behalf to 39 all the leaders of Shechem and reported his proposal. 40 The leaders were drawn to Abimelech; 41 they said, “He is our close relative.” 42 9:4 They paid him seventy silver shekels out of the temple of Baal-Berith. Abimelech then used the silver to hire some lawless, dangerous 43 men as his followers. 44 9:5 He went to his father’s home in Ophrah and murdered his half-brothers, 45 the seventy legitimate 46 sons of Jerub-Baal, on one stone. Only Jotham, Jerub-Baal’s youngest son, escaped, 47 because he hid. 9:6 All the leaders of Shechem and Beth Millo assembled and then went and made Abimelech king by the oak near the pillar 48 in Shechem.
9:7 When Jotham heard the news, 49 he went and stood on the top of Mount Gerizim. He spoke loudly to the people below, 50 “Listen to me, leaders of Shechem, so that God may listen to you!
9:8 “The trees were determined to go out 51 and choose a king for themselves. 52 They said to the olive tree, ‘Be our king!’ 53 9:9 But the olive tree said to them, ‘I am not going to stop producing my oil, which is used to honor gods and men, just to sway above the other trees!’ 54
9:10 “So the trees said to the fig tree, ‘You come and be our king!’ 55 9:11 But the fig tree said to them, ‘I am not going to stop producing my sweet figs, my excellent fruit, just to sway above the other trees!’ 56
9:12 “So the trees said to the grapevine, ‘You come and be our king!’ 57 9:13 But the grapevine said to them, ‘I am not going to stop producing my wine, which makes gods and men so happy, just to sway above the other trees!’ 58
9:14 “So all the trees said to the thornbush, ‘You come and be our king!’ 59 9:15 The thornbush said to the trees, ‘If you really want to choose 60 me as your king, then come along, find safety under my branches! 61 Otherwise 62 may fire blaze from the thornbush and consume the cedars of Lebanon!’
9:16 “Now, if you have shown loyalty and integrity when you made Abimelech king, if you have done right to Jerub-Baal and his family, 63 if you have properly repaid him 64 – 9:17 my father fought for you; he risked his life 65 and delivered you from Midian’s power. 66 9:18 But you have attacked 67 my father’s family 68 today. You murdered his seventy legitimate 69 sons on one stone and made Abimelech, the son of his female slave, king over the leaders of Shechem, just because he is your close relative. 70 9:19 So if you have shown loyalty and integrity to Jerub-Baal and his family 71 today, then may Abimelech bring you happiness and may you bring him happiness! 72 9:20 But if not, may fire blaze from Abimelech and consume the leaders of Shechem and Beth Millo! May fire also blaze from the leaders of Shechem and Beth Millo and consume Abimelech!” 9:21 Then Jotham ran away 73 to Beer and lived there to escape from 74 Abimelech his half-brother. 75
9:22 Abimelech commanded 76 Israel for three years. 9:23 God sent a spirit to stir up hostility 77 between Abimelech and the leaders of Shechem. He made the leaders of Shechem disloyal 78 to Abimelech. 9:24 He did this so the violent deaths of Jerub-Baal’s seventy sons might be avenged and Abimelech, their half-brother 79 who murdered them, might have to pay for their spilled blood, along with the leaders of Shechem who helped him murder them. 80 9:25 The leaders of Shechem rebelled against Abimelech by putting 81 bandits in 82 the hills, who robbed everyone who traveled by on the road. But Abimelech found out about it. 83
9:26 Gaal son of Ebed 84 came through Shechem with his brothers. The leaders of Shechem transferred their loyalty to him. 85 9:27 They went out to the field, harvested their grapes, 86 squeezed out the juice, 87 and celebrated. They came to the temple 88 of their god and ate, drank, and cursed Abimelech. 9:28 Gaal son of Ebed said, “Who is Abimelech and who is Shechem, that we should serve him? Is he not the son of Jerub-Baal, and is not Zebul the deputy he appointed? 89 Serve the sons of Hamor, the father of Shechem! But why should we serve Abimelech? 90 9:29 If only these men 91 were under my command, 92 I would get rid of Abimelech!” He challenged Abimelech, 93 “Muster 94 your army and come out for battle!” 95
9:30 When Zebul, the city commissioner, heard the words of Gaal son of Ebed, he was furious. 96 9:31 He sent messengers to Abimelech, who was in Arumah, 97 reporting, “Beware! 98 Gaal son of Ebed and his brothers are coming 99 to Shechem and inciting the city to rebel against you. 100 9:32 Now, come up 101 at night with your men 102 and set an ambush in the field outside the city. 103 9:33 In the morning at sunrise quickly attack the city. When he and his men come out to fight you, do what you can to him.” 104
9:34 So Abimelech and all his men came up 105 at night and set an ambush outside Shechem – they divided into 106 four units. 9:35 When Gaal son of Ebed came out and stood at the entrance to the city’s gate, Abimelech and his men got up from their hiding places. 9:36 Gaal saw the men 107 and said to Zebul, “Look, men are coming down from the tops of the hills.” But Zebul said to him, “You are seeing the shadows on the hills – it just looks like men.” 108 9:37 Gaal again said, “Look, men are coming down from the very center 109 of the land. A unit 110 is coming by way of the Oak Tree of the Diviners.” 111 9:38 Zebul said to him, “Where now are your bragging words, 112 ‘Who is Abimelech that we should serve him?’ Are these not the men 113 you insulted? 114 Go out now and fight them!” 9:39 So Gaal led the leaders of Shechem out 115 and fought Abimelech. 9:40 Abimelech chased him, and Gaal 116 ran from him. Many Shechemites 117 fell wounded at the entrance of the gate. 9:41 Abimelech went back 118 to Arumah; Zebul drove Gaal and his brothers out of Shechem. 119
9:42 The next day the Shechemites 120 came out to the field. When Abimelech heard about it, 121 9:43 he took his men 122 and divided them into three units and set an ambush in the field. When he saw the people coming out of the city, 123 he attacked and struck them down. 124 9:44 Abimelech and his units 125 attacked and blocked 126 the entrance to the city’s gate. Two units then attacked all the people in the field and struck them down. 9:45 Abimelech fought against the city all that day. He captured the city and killed all the people in it. Then he leveled 127 the city and spread salt over it. 128
9:46 When all the leaders of the Tower of Shechem 129 heard the news, they went to the stronghold 130 of the temple of El-Berith. 131 9:47 Abimelech heard 132 that all the leaders of the Tower of Shechem were in one place. 133 9:48 He and all his men 134 went up on Mount Zalmon. He 135 took an ax 136 in his hand and cut off a tree branch. He put it 137 on his shoulder and said to his men, “Quickly, do what you have just seen me do!” 138 9:49 So each of his men also cut off a branch and followed Abimelech. They put the branches 139 against the stronghold and set fire to it. 140 All the people 141 of the Tower of Shechem died – about a thousand men and women.
9:50 Abimelech moved on 142 to Thebez; he besieged and captured it. 143 9:51 There was a fortified 144 tower 145 in the center of the city, so all the men and women, as well as the city’s leaders, ran into it and locked the entrance. Then they went up to the roof of the tower. 9:52 Abimelech came and attacked the tower. When he approached the entrance of the tower to set it on fire, 9:53 a woman threw an upper millstone 146 down on his 147 head and shattered his skull. 9:54 He quickly called to the young man who carried his weapons, 148 “Draw your sword and kill me, so they will not say, 149 ‘A woman killed him.’” So the young man stabbed him and he died. 9:55 When the Israelites saw that Abimelech was dead, they went home. 150
9:56 God repaid Abimelech for the evil he did to his father by murdering his seventy half-brothers. 151 9:57 God also repaid the men of Shechem for their evil deeds. The curse spoken by Jotham son of Jerub-Baal fell 152 on them.
Lukas 1:21-38
Konteks1:21 Now 153 the people were waiting for Zechariah, and they began to wonder 154 why he was delayed in the holy place. 155 1:22 When 156 he came out, he was not able to speak to them. They 157 realized that he had seen a vision 158 in the holy place, 159 because 160 he was making signs to them and remained unable to speak. 161 1:23 When his time of service was over, 162 he went to his home.
1:24 After some time 163 his wife Elizabeth became pregnant, 164 and for five months she kept herself in seclusion. 165 She said, 166 1:25 “This is what 167 the Lord has done for me at the time 168 when he has been gracious to me, 169 to take away my disgrace 170 among people.” 171
1:26 In the sixth month of Elizabeth’s pregnancy, 172 the angel Gabriel 173 was sent by 174 God to a town of Galilee called Nazareth, 175 1:27 to a virgin engaged 176 to a man whose name was Joseph, a descendant of David, 177 and the virgin’s name was Mary. 1:28 The 178 angel 179 came 180 to her and said, “Greetings, favored one, 181 the Lord is with you!” 182 1:29 But 183 she was greatly troubled 184 by his words and began to wonder about the meaning of this greeting. 185 1:30 So 186 the angel said to her, “Do not be afraid, 187 Mary, for you have found favor 188 with God! 1:31 Listen: 189 You will become pregnant 190 and give birth to 191 a son, and you will name him 192 Jesus. 193 1:32 He 194 will be great, 195 and will be called the Son of the Most High, 196 and the Lord God will give him the throne of his father 197 David. 1:33 He 198 will reign over the house of Jacob 199 forever, and his kingdom will never end.” 1:34 Mary 200 said to the angel, “How will this be, since I have not had sexual relations with 201 a man?” 1:35 The angel replied, 202 “The Holy Spirit will come upon you, and the power of the Most High will overshadow 203 you. Therefore the child 204 to be born 205 will be holy; 206 he will be called the Son of God.
1:36 “And look, 207 your relative 208 Elizabeth has also become pregnant with 209 a son in her old age – although she was called barren, she is now in her sixth month! 210 1:37 For nothing 211 will be impossible with God.” 1:38 So 212 Mary said, “Yes, 213 I am a servant 214 of the Lord; let this happen to me 215 according to your word.” 216 Then 217 the angel departed from her.
[1:2] 2 tn Heb “this Jordan”; the word “River” has been supplied in the translation for clarity (likewise in v. 11).
[1:2] 3 tc Heb “Cross over this Jordan, you and all these people, to the land that I am giving to them, to the children of Israel.” The final phrase, “to the children of Israel,” is probably a later scribal addition specifying the identity of “these people/them.”
[1:3] 4 tn Heb “Every place on which the sole of your foot walks, to you I have given it, as I said to Moses.” The second person pronouns in vv. 3-4 are plural, indicating that all the people are addressed here. The verbal form נְתַתִּיו (nÿtattiv, “I have given it”) is probably a perfect of certitude, emphasizing the certainty of the action. Another option is to translate, “I have already assigned it.” In this case the verb would probably refer to the
[1:4] 5 tn Heb “all the land of the Hittites.” The expression “the land of the Hittites” does not refer to Anatolia (modern Turkey), where the ancient Hittite kingdom of the second millennium
[1:4] 6 tn Heb “the Great Sea,” the typical designation for the Mediterranean Sea.
[1:4] 7 tn Heb “From the wilderness and this Lebanon even to the great river, the River Euphrates, all the land of the Hittites, even to the great sea [at] the place where the sun sets, your territory will be.”
[1:5] 8 tn Heb “A man will not stand before you.” The second person pronouns in this verse are singular, indicating Joshua is the addressee.
[1:6] 9 tn Heb “For you will cause these people to inherit the land that I swore to their fathers to give to them.” The pronoun “them” at the end of the verse refers to either the people or to the fathers.
[1:7] 11 tn Heb “so you can be careful to do.” The use of the infinitive לִשְׁמֹר (lishmor, “to keep”) after the imperatives suggests that strength and bravery will be necessary for obedience. Another option is to take the form לִשְׁמֹר as a vocative lamed (ל) with imperative (see Isa 38:20 for an example of this construction), which could be translated, “Indeed, be careful!”
[1:7] 12 tn Heb “commanded you.”
[1:7] 13 tn Heb “be wise,” but the word can mean “be successful” by metonymy.
[1:7] 14 tn Heb “in all which you go.”
[1:8] sn This law scroll must not leave your lips. The ancient practice of reading aloud to oneself as an aid to memorization is in view here.
[1:8] 16 tn Heb “read it in undertones,” or “recite it quietly” (see HALOT 1:237).
[1:8] 17 tn Heb “be careful to do.”
[1:8] 18 tn Heb “you will make your way prosperous.”
[1:8] 19 tn Heb “and be wise,” but the word can mean “be successful” by metonymy.
[1:9] 20 tn Heb “Have I not commanded you?” The rhetorical question emphasizes the importance of the following command by reminding the listener that it is being repeated.
[1:9] 21 tn Or perhaps, “don’t get discouraged!”
[1:9] 22 tn Heb “in all which you go.”
[1:11] 24 tn Heb “to enter to possess the land which the
[1:13] 25 tn Heb “remember the word which Moses, the
[1:13] sn This command can be found in Deut 3:18-20. In vv. 13-15 Joshua paraphrases the command, as the third person reference to Moses in v. 14 indicates.
[1:13] 26 tn Heb “is providing rest for you and is giving to you this land.”
[1:13] sn “This land” refers to the trans-Jordanian lands allotted to these tribes.
[1:14] 27 tn Heb “But you must cross over armed for battle before your brothers, all [you] mighty men of strength.”
[1:15] 28 tn Heb “Then you may return to the land of your possession and possess it, that which Moses, the
[1:17] 29 tn Heb “listened to.”
[1:17] 30 tn Or “Only.” Here and in v. 18 this word qualifies what precedes (see also v. 7).
[1:18] 31 tn Heb “any man who rebels against your mouth and does not listen to your words, to all which you command us, will be put to death.”
[1:18] 32 tn Or “Only.” Here and in v. 17 this word qualifies what precedes (see also v. 7).
[9:1] 34 tn Heb “to all the extended family of the house of the father of his mother.”
[9:2] 35 tn Heb “Speak into the ears of.”
[9:2] 36 tn Heb “What good is it to you?”
[9:2] 37 tn Heb “your bone and your flesh.”
[9:3] 39 tn Heb “into the ears of.”
[9:3] 40 tn Heb “and all these words.”
[9:3] 41 tn Heb “Their heart was inclined after Abimelech.”
[9:3] 42 tn Heb “our brother.”
[9:4] 43 tn Heb “empty and reckless.”
[9:4] 44 tn Heb “and they followed him.”
[9:5] 45 tn Heb “his brothers.”
[9:5] 46 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:6] 48 tc The translation assumes that the form in the Hebrew text (מֻצָּב, mutsav) is a corruption of an original מַצֵּבָה (matsevah, “pillar”). The reference is probably to a pagan object of worship (cf. LXX).
[9:7] 49 tn Heb “And they reported to Jotham.” The subject of the plural verb is indefinite.
[9:7] 50 tn Heb “He lifted his voice and called and said to them.”
[9:8] 51 tn Heb “Going they went, the trees.” The precise emphatic force of the infinitive absolute (“Going”) is not entirely clear. Perhaps here it indicates determination, as in Gen 31:30, where one might translate, “You have insisted on going away.”
[9:8] 52 tn Heb “to anoint [with oil] over them a king.”
[9:8] 53 tn Or “Rule over us!”
[9:9] 54 tn Heb “Should I stop my abundance, with which they honor gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:10] 55 tn Or “and rule over us!”
[9:11] 56 tn Heb “Should I stop my sweetness and my good fruit and go to sway over the trees? The negative sentence in the translation reflects the force of the rhetorical question.
[9:12] 57 tn Or “and rule over us!”
[9:13] 58 tn Heb “Should I stop my wine, which makes happy gods and men, and go to sway over the trees?” The negative sentence in the translation reflects the force of the rhetorical question.
[9:14] 59 tn Or “and rule over us!”
[9:15] 60 tn Heb “are about to anoint [with oil].”
[9:15] 61 tn Heb “in my shade.”
[9:16] 64 tn Heb “if according to the deeds of his hands you have done to him.”
[9:17] 65 tc Heb “threw his life out in front,” that is, “exposed himself to danger.” The MT form מִנֶּגֶד (minneged, “from before”) should probably be read as מִנֶּגְדּוֹ (minnegdo, “from before him”); haplography of vav has likely occurred here in the MT.
[9:18] 67 tn Heb “have risen up against.”
[9:18] 69 tn The word “legitimate” is not in the Hebrew text, but is supplied in the translation for clarification.
[9:18] 70 tn Heb “your brother.”
[9:19] 72 tn Heb “then rejoice in Abimelech, and may he also rejoice in you.”
[9:21] 73 tn Heb “fled and ran away and went.”
[9:21] 74 tn Heb “from before.”
[9:21] 75 tn Heb “his brother.”
[9:22] 76 tn The Hebrew verb translated “commanded” (שָׂרַר, sarar), which appears only here in Judges, differs from the ones employed earlier in this chapter (מָשַׁל [mashal] and מָלַךְ [malakh]).
[9:22] sn Abimelech commanded Israel. Perhaps while ruling as king over the city-state of Shechem, Abimelech also became a leader of the Israelite tribal alliance (see R. G. Boling, Judges [AB], 175).
[9:23] 77 tn Heb “an evil spirit.” A nonphysical, spirit being is in view, like the one who volunteered to deceive Ahab (1 Kgs 22:21). The traditional translation, “evil spirit,” implies the being is inherently wicked, perhaps even demonic, but this is not necessarily the case. The Hebrew adjective רָעַה (ra’ah) can have a nonethical sense, “harmful; dangerous; calamitous.” When modifying רוּחַ (ruakh, “spirit”) it may simply indicate that the being in view causes harm to the object of God’s judgment. G. F. Moore (Judges [ICC], 253) here refers to a “mischief-making spirit.”
[9:23] 78 tn Heb “The leaders of Shechem were disloyal.” The words “he made” are supplied in the translation for clarification.
[9:24] 79 tn Heb “their brother.”
[9:24] 80 tn Heb “so that the violence done to the seventy sons of Jerub-Baal might come, and their blood might be placed on Abimelech, their brother, who murdered them, and upon the leaders of Shechem, who strengthened his hands to murder his brothers.”
[9:25] 81 tn Heb “set against him bandits.”
[9:25] sn Putting bandits in the hills. This piracy certainly interrupted or discouraged trade, and probably deprived Abimelech of tariffs or tribute. See C. F. Burney, Judges, 277; G. F. Moore, Judges (ICC), 253.
[9:25] 82 tn Heb “on the tops of.”
[9:25] 83 tn Heb “It was told to Abimelech.”
[9:26] 84 sn The name Gaal derives from, or at least sounds like, a Hebrew verb meaning “to abhor, loathe.” His father’s name, Ebed, means “servant.” Perhaps then this could be translated, “loathsome one, son of a servant.” This individual’s very name (which may be the narrator’s nickname for him, not his actual name) seems to hint at his immoral character and lowly social status.
[9:26] 85 tn Heb “trusted in him.” Here the verb probably describes more than a mental attitude. It is likely that the Shechemites made an alliance with Gaal and were now trusting him for protection in return for their loyalty (and probably tribute).
[9:27] 87 tn Heb “stomped” or “trampled.” This refers to the way in which the juice was squeezed out in the wine vats by stepping on the grapes with one’s bare feet. For a discussion of grape harvesting in ancient Israel, see O. Borowski, Agriculture in Iron Age Israel, 110-14.
[9:28] 89 tn Heb “and Zebul his appointee.”
[9:28] 90 tn Heb “him”; the referent (Abimelech) has been specified in the translation for clarity.
[9:29] 92 tn Heb “in my hand.”
[9:29] sn If only these men were under my command. One might assume from v. 26b that the men were already at his disposal, but perhaps that was not one of the terms of the agreement. Another possibility is that v. 26 is a general summary statement, with vv. 27-29 then detailing how the alliance with Gaal came about.
[9:29] 93 tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech…’”
[9:29] 94 tn Heb “Make numerous.”
[9:29] 95 tn The words “for battle” are interpretive.
[9:30] 96 tn Heb “his anger burned.”
[9:31] 97 tn The form בְּתָרְמָה (bÿtarmah) in the Hebrew text, which occurs only here, has traditionally been understood to mean “secretly” or “with deception.” If this is correct, it is derived from II רָמָה (ramah, “to deceive”). Some interpreters object, pointing out that this would imply Zebul was trying to deceive Abimelech, which is clearly not the case in this context. But this objection is unwarranted. If retained, the phrase would refer instead to deceptive measures used by Zebul to avoid the suspicion of Gaal when he dispatched the messengers from Shechem. The present translation assumes an emendation to “in Arumah” (בָּארוּמָה, ba’rumah), a site mentioned in v. 41 as the headquarters of Abimelech. Confusion of alef and tav in archaic Hebrew script, while uncommon, is certainly not unimaginable.
[9:31] 99 tn The participle, as used here, suggests Gaal and his brothers are in the process of arriving, but the preceding verses imply they have already settled in. Perhaps Zebul uses understatement to avoid the appearance of negligence on his part. After all, if he made the situation sound too bad, Abimelech, when he was informed, might ask why he had allowed this rebellion to reach such a stage.
[9:31] 100 tn The words “to rebel” are interpretive. The precise meaning of the Hebrew verb צוּר (tsur) is unclear here. It is best to take it in the sense of “to instigate; to incite; to provoke” (see Deut 2:9, 19 and R. G. Boling, Judges [AB], 178).
[9:32] 102 tn Heb “you and the people who are with you.”
[9:32] 103 tn The words “outside the city” are supplied in the translation for clarification.
[9:33] 104 tn Heb “Look! He and the people who are with him will come out to you, and you will do to him what your hand finds [to do].”
[9:34] 105 tn Heb “and all the people who were with him arose.”
[9:34] 106 tn Heb “four heads.” The words “they divided into” are supplied in the translation for clarification.
[9:36] 107 tn Heb “the people” (also in vv. 38, 43, 48). These were warriors, so “men” has been used in the translation, since in ancient Israelite culture soldiers would have been exclusively males.
[9:36] 108 tn Heb “the shadow on the hills you are seeing, like men.”
[9:37] 109 tn Heb “navel.” On the background of the Hebrew expression “the navel of the land,” see R. G. Boling, Judges (AB), 178-79.
[9:37] 111 tn Some English translations simply transliterated this as a place name (Heb “Elon-meonenim”); cf. NAB, NRSV.
[9:38] 112 tn Heb “is your mouth that says.”
[9:38] 113 tn Heb “the people.”
[9:39] 115 tn Heb “So Gaal went out before the leaders of Shechem.”
[9:40] 116 tn Heb “he”; the referent (Gaal) has been specified in the translation for clarity.
[9:40] 117 tn The word “Shechemites” is not in the Hebrew text, but is supplied for clarification.
[9:41] 118 tc Heb “stayed.” Some scholars revise the vowel pointing on this verb from that of the MT, resulting in the translation “and he returned to.” The Lucianic recension of the LXX understands the word in this way.
[9:41] 119 tn Heb “drove…out from dwelling in Shechem.”
[9:42] 120 tn Heb “the people”; the referent (the Shechemites) has been specified in the translation for clarity.
[9:42] 121 tn Heb “And they told Abimelech.”
[9:43] 122 tn Heb “his people.”
[9:43] 123 tn Heb “And he saw and, look, the people were coming out of the city.”
[9:43] 124 tn Heb “he arose against them and struck them.”
[9:44] 125 tn Or possibly, “the unit that was with him.”
[9:44] 126 tn Heb “stood [at].”
[9:45] 128 tn Heb “sowed it with salt.”
[9:45] sn The spreading of salt over the city was probably a symbolic act designed to place the site under a curse, deprive it of fertility, and prevent any future habitation. The practice is referred to outside the Bible as well. For example, one of the curses in the Aramaic Sefire treaty states concerning Arpad: “May Hadad sow in them salt and weeds, and may it not be mentioned again!” See J. A. Fitzmyer, The Aramaic Inscriptions of Sefire (BibOr), 15, 53. Deut 29:23, Jer 17:6, and Zeph 2:9 associate salt flats or salty regions with infertility and divine judgment.
[9:46] 129 sn Perhaps the Tower of Shechem was a nearby town, distinct from Shechem proper, or a tower within the city.
[9:46] 130 tn Apparently this rare word refers here to the most inaccessible area of the temple, perhaps the inner sanctuary or an underground chamber. It appears only here and in 1 Sam 13:6, where it is paired with “cisterns” and refers to subterranean or cave-like hiding places.
[9:46] 131 sn The name El-Berith means “God of the Covenant.” It is probably a reference to the Canaanite high god El.
[9:47] 132 tn Heb “and it was told to Abimelech.”
[9:47] 133 tn Heb “were assembled.”
[9:48] 134 tn Heb “his people.”
[9:48] 135 tn Heb “Abimelech.” The proper name has been replaced with the pronoun (“he”) due to considerations of English style.
[9:48] 136 tn The Hebrew text has the plural here.
[9:48] 137 tn Heb “he lifted it and put [it].”
[9:48] 138 tn Heb “What you have seen me do, quickly do like me.”
[9:49] 139 tn The words “the branches” are supplied in the translation for clarification.
[9:49] 140 tn Heb “they kindled over them the stronghold with fire.”
[9:49] 141 tn Or “men,” but the word seems to have a more general sense here, as the conclusion to the sentence suggests.
[9:50] 143 tn Heb “he camped near Thebez and captured it.”
[9:51] 145 tn Or “fortress.” The same Hebrew term occurs once more in this verse and twice in v. 52.
[9:53] 146 sn A hand mill consisted of an upper stone and larger lower stone. One would turn the upper stone with a handle to grind the grain, which was placed between the stones. An upper millstone, which was typically about two inches thick and a foot or so in diameter, probably weighed 25-30 pounds (11.4-13.6 kg). See G. F. Moore, Judges (ICC), 268; C. F. Burney, Judges, 288.
[9:53] 147 tn Heb “Abimelech’s.” The proper name has been replaced by the pronoun “his” in the translation in keeping with conventions of English narrative style.
[9:54] 148 tn The Hebrew text adds, “and said to him.” This has not been included in the translation for stylistic reasons.
[9:54] 149 tn The Hebrew text adds, “concerning me.” This has not been included in the translation for stylistic reasons.
[9:55] 150 tn Heb “each to his own place.”
[9:56] 151 tn Heb “seventy brothers.”
[1:21] 153 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[1:21] 154 tn The imperfect verb ἐθαύμαζον (eqaumazon) has been translated as an ingressive imperfect.
[1:21] 155 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 156 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 157 tn Grk “and they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:22] 158 tn That is, “he had had a supernatural encounter in the holy place,” since the angel came to Zechariah by the altar. This was not just a “mental experience.”
[1:22] 159 tn Or “temple.” See the note on the phrase “the holy place” in v. 9.
[1:22] 160 tn Grk “and,” but the force is causal or explanatory in context.
[1:22] 161 tn Grk “dumb,” but this could be understood to mean “stupid” in contemporary English, whereas the point is that he was speechless.
[1:23] 162 tn Grk “And it happened that as the days of his service were ended.” 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.
[1:24] 163 tn Grk “After these days.” The phrase refers to a general, unspecified period of time that passes before fulfillment comes.
[1:24] 164 tn Or “Elizabeth conceived.”
[1:24] 165 sn The text does not state why Elizabeth withdrew into seclusion, nor is the reason entirely clear.
[1:24] 166 tn Grk “she kept herself in seclusion, saying.” The participle λέγουσα (legousa) has been translated as a finite verb due to requirements of contemporary English style.
[1:25] 168 tn Grk “in the days.”
[1:25] 169 tn Grk “has looked on me” (an idiom for taking favorable notice of someone).
[1:25] 170 sn Barrenness was often seen as a reproach or disgrace (Lev 20:20-21; Jer 22:30), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7).
[1:25] 171 tn Grk “among men”; but the context clearly indicates a generic use of ἄνθρωπος (anqrwpo") here.
[1:26] 172 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] 173 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] 174 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] 175 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] 176 tn Or “promised in marriage.”
[1:27] 177 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] 178 tn Grk “And coming to her.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:28] 179 tn Grk “And coming to her, he said”; the referent (the angel) has been specified in the translation for clarity.
[1:28] 180 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] 181 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] 182 tc Most
[1:29] 183 tc Most
[1:29] 184 sn On the phrase greatly troubled see 1:12. Mary’s reaction was like Zechariah’s response.
[1:29] 185 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] 186 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] 187 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] 189 tn Grk “And behold.”
[1:31] 190 tn Grk “you will conceive in your womb.”
[1:31] 192 tn Grk “you will call his name.”
[1:31] 193 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] 195 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] 196 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] 198 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] 199 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] 200 tn Grk “And Mary.” Here καί (kai) has not been translated because of differences between Greek and English style.
[1:34] 201 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] 202 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] 203 sn The phrase will overshadow is a reference to God’s glorious presence at work (Exod 40:34-35; Ps 91:4).
[1:35] 204 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] 205 tc A few
[1:35] 206 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] 208 tn Some translations render the word συγγενίς (sungeni") as “cousin” (so Phillips) but the term is not necessarily this specific.
[1:36] 209 tn Or “has conceived.”
[1:36] 210 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] 211 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] 212 tn Here καί (kai) has been translated as “so” to indicate the transition to a new topic.
[1:38] 214 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] 215 tn Grk “let this be to me.”
[1:38] 216 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] 217 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
