Kejadian 17:11

17:11 You must circumcise the flesh of your foreskins. This will be a reminder ¹  of the covenant between me and you.

Yosua 5:2-9

A New Generation is Circumcised

5:2 At that time the Lord told Joshua, “Make flint knives and circumcise the Israelites once again.” ²  5:3 So Joshua made flint knives and circumcised the Israelites on the Hill of the Foreskins. ³  5:4 This is why Joshua had to circumcise them: All the men old enough to fight when they left Egypt died on the journey through the desert after they left Egypt. ⁴  5:5 Now ⁵  all the men ⁶  who left were circumcised, but all the sons ⁷  born on the journey through the desert after they left Egypt were uncircumcised. 5:6 Indeed, for forty years the Israelites traveled through the desert until all the men old enough to fight when they left Egypt, the ones who had disobeyed the Lord, died off. ⁸  For the Lord had sworn a solemn oath to them that he would not let them see the land he had sworn on oath to give them, ⁹  a land rich in ¹⁰  milk and honey. 5:7 He replaced them with their sons, ¹¹  whom Joshua circumcised. They were uncircumcised; their fathers had not circumcised them along the way. 5:8 When all the men ¹²  had been circumcised, they stayed there in the camp until they had healed. 5:9 The Lord said to Joshua, “Today I have taken away ¹³  the disgrace ¹⁴  of Egypt from you.” So that place is called Gilgal ¹⁵  even to this day.

Yosua 5:1

5:1 When all the Amorite kings on the west side of the Jordan and all the Canaanite kings along the seacoast heard how the Lord had dried up the water of the Jordan before the Israelites while they ¹⁶  crossed, they lost their courage and could not even breathe for fear of the Israelites. ¹⁷ 

1 Samuel 14:6

14:6 Jonathan said to his armor bearer, “Come on, let’s go over to the garrison of these uncircumcised men. Perhaps the Lord will intervene ¹⁸  for us. Nothing can prevent the Lord from delivering, whether by many or by a few.”

1 Samuel 17:26

17:26 David asked the men who were standing near him, “What will be done for the man who strikes down this Philistine and frees Israel from this humiliation? ¹⁹  For who is this uncircumcised Philistine, that he defies the armies of the living God?”

1 Samuel 17:36

17:36 Your servant has struck down both the lion and the bear. This uncircumcised Philistine will be just like one of them. ²⁰  For he has defied the armies of the living God!”

1 Samuel 17:2

17:2 Saul and the Israelite army ²¹  assembled and camped in the valley of Elah, where they arranged their battle lines to fight against ²²  the Philistines.

1 Samuel 1:20

1:20 After some time Hannah became pregnant and gave birth to a son. She named him Samuel, thinking, “I asked the Lord for him. ²³ 

1 Samuel 15:7

15:7 Then Saul struck down the Amalekites all the way from Havilah to ²⁴  Shur, which is next to Egypt.

1 Samuel 15:1

Saul Is Rejected as King

15:1 Then Samuel said to Saul, “I was the one the Lord sent to anoint you as king over his people Israel. Now listen to what the Lord says. ²⁵ 

Kisah Para Rasul 21:9

21:9 (He had four unmarried ²⁶  daughters who prophesied.) ²⁷ 

Matius 2:8

2:8 He ²⁸  sent them to Bethlehem and said, “Go and look carefully for the child. When you find him, inform me so that I can go and worship him as well.”

Matius 2:13

The Escape to Egypt

2:13 After they had gone, an ²⁹  angel of the Lord ³⁰  appeared to Joseph in a dream and said, “Get up, take the child and his mother and flee to Egypt, and stay there until I tell you, for Herod ³¹  is going to look for the child to kill him.”

Matius 23:1-39

Seven Woes

23:1 Then Jesus said to the crowds and to his disciples, 23:2 “The ³²  experts in the law ³³  and the Pharisees ³⁴  sit on Moses’ seat. 23:3 Therefore pay attention to what they tell you and do it. But do not do what they do, for they do not practice what they teach. ³⁵  23:4 They ³⁶  tie up heavy loads, hard to carry, and put them on men’s shoulders, but they themselves are not willing even to lift a finger to move them. 23:5 They ³⁷  do all their deeds to be seen by people, for they make their phylacteries ³⁸  wide and their tassels ³⁹  long. 23:6 They ⁴⁰  love the place of honor at banquets and the best seats in the synagogues ⁴¹  23:7 and elaborate greetings ⁴²  in the marketplaces, and to have people call them ‘Rabbi.’ 23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ⁴³  23:11 The ⁴⁴  greatest among you will be your servant. 23:12 And whoever exalts himself will be humbled, and whoever humbles himself will be exalted.

23:13 “But woe to you, experts in the law ⁴⁵  and you Pharisees, hypocrites! ⁴⁶  You keep locking people out of the kingdom of heaven! ⁴⁷  For you neither enter nor permit those trying to enter to go in.

23:14 [[EMPTY]] ⁴⁸ 

23:15 “Woe to you, experts in the law ⁴⁹  and you Pharisees, hypocrites! You cross land and sea to make one convert, ⁵⁰  and when you get one, ⁵¹  you make him twice as much a child of hell ⁵²  as yourselves!

23:16 “Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. ⁵³  But whoever swears by the gold of the temple is bound by the oath.’ 23:17 Blind fools! Which is greater, the gold or the temple that makes the gold sacred? 23:18 And, ‘Whoever swears by the altar is bound by nothing. ⁵⁴  But if anyone swears by the gift on it he is bound by the oath.’ 23:19 You are blind! For which is greater, the gift or the altar that makes the gift sacred? 23:20 So whoever swears by the altar swears by it and by everything on it. 23:21 And whoever swears by the temple swears by it and the one who dwells in it. 23:22 And whoever swears by heaven swears by the throne of God and the one who sits on it.

23:23 “Woe to you, experts in the law ⁵⁵  and you Pharisees, hypocrites! You give a tenth ⁵⁶  of mint, dill, and cumin, ⁵⁷  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ⁵⁸  should have done these things without neglecting the others. 23:24 Blind guides! You strain out a gnat yet swallow a camel! ⁵⁹ 

23:25 “Woe to you, experts in the law ⁶⁰  and you Pharisees, hypocrites! You clean the outside of the cup and the dish, but inside they are full of greed and self-indulgence. 23:26 Blind Pharisee! First clean the inside of the cup, ⁶¹  so that the outside may become clean too!

23:27 “Woe to you, experts in the law ⁶²  and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. ⁶³  23:28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness.

23:29 “Woe to you, experts in the law ⁶⁴  and you Pharisees, hypocrites! You ⁶⁵  build tombs for the prophets and decorate the graves ⁶⁶  of the righteous. 23:30 And you say, ‘If we had lived in the days of our ancestors, ⁶⁷  we would not have participated with them in shedding the blood of the prophets.’ 23:31 By saying this you testify against yourselves that you are descendants of those who murdered the prophets. 23:32 Fill up then the measure of your ancestors! 23:33 You snakes, you offspring of vipers! How will you escape being condemned to hell? ⁶⁸ 

23:34 “For this reason I ⁶⁹  am sending you prophets and wise men and experts in the law, ⁷⁰  some of whom you will kill and crucify, ⁷¹  and some you will flog ⁷²  in your synagogues ⁷³  and pursue from town to town, 23:35 so that on you will come all the righteous blood shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Barachiah, ⁷⁴  whom you murdered between the temple and the altar. 23:36 I tell you the truth, ⁷⁵  this generation will be held responsible for all these things! ⁷⁶ 

Judgment on Israel

23:37 “O Jerusalem, Jerusalem, ⁷⁷  you who kill the prophets and stone those who are sent to you! ⁷⁸  How often I have longed ⁷⁹  to gather your children together as a hen gathers her chicks under her wings, but ⁸⁰  you would have none of it! ⁸¹  23:38 Look, your house is left to you desolate! 23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁸² 

Roma 4:11

4:11 And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised, ⁸³  so that he would become ⁸⁴  the father of all those who believe but have never been circumcised, ⁸⁵  that they too could have righteousness credited to them.

[17:11]  ¹ tn Or “sign.”

[5:2]  ² tn Heb “return, circumcise the sons of Israel a second time.” The Hebrew term שׁוּב (shuv, “return”) is used here in an adverbial sense to indicate the repetition of an action.

[5:3]  ³ tn Or “Gibeath Haaraloth.” This name means “Hill of the Foreskins.” Many modern translations simply give the Hebrew name, although an explanatory note giving the meaning of the name is often included.

[5:3]  sn The name given to the place, Hill of the Foreskins was an obvious reminder of this important event.

[5:4]  ⁴ tn Heb “All the people who went out from Egypt, the males, all the men of war, died in the desert in the way when they went out from Egypt.”

[5:5]  ⁵ tn Or “indeed.”

[5:5]  ⁶ tn Heb “people.”

[5:5]  ⁷ tn Heb “all the people.”

[5:6]  ⁸ tn Heb “all the nation, the men of war who went out from Egypt, who did not listen to the voice of the Lord, came to an end.”

[5:6]  ⁹ tn Some Hebrew mss, as well as the Syriac version, support this reading. Most ancient witnesses read “us.”

[5:6]  ¹⁰ tn Heb “flowing with.”

[5:6]  sn The word picture a land rich in milk and honey depicts the land as containing many grazing areas (which would produce milk) and flowering plants (which would support the bees that produced honey).

[5:7]  ¹¹ tn Heb “their sons he raised up in their place.”

[5:8]  ¹² tn Heb “nation.”

[5:9]  ¹³ tn Heb “rolled away.”

[5:9]  ¹⁴ sn One might take the disgrace of Egypt as a reference to their uncircumcised condition (see Gen 34:14), but the generation that left Egypt was circumcised (see v. 5). It more likely refers to the disgrace they experienced in Egyptian slavery. When this new generation reached the promised land and renewed their covenantal commitment to the Lord by submitting to the rite of circumcision, the Lord’s deliverance of his people from slavery, which had begun with the plagues and the crossing of the Red Sea, reached its climax. See T. C. Butler, Joshua (WBC), 59.

[5:9]  ¹⁵ sn The name Gilgal sounds like the Hebrew verb “roll away” (גַּלַל, galal).

[5:1]  ¹⁶ tc Another textual tradition has, “while we crossed.”

[5:1]  ¹⁷ tn Heb “their heart[s] melted and there was no longer in them breathe because of the sons of Israel.”

[14:6]  ¹⁸ tn Heb “act.”

[17:26]  ¹⁹ tn Heb “and turns aside humiliation from upon Israel.”

[17:36]  ²⁰ tc The LXX includes here the following words not found in the MT: “Should I not go and smite him, and remove today reproach from Israel? For who is this uncircumcised one?”

[17:2]  ²¹ tn Heb “the men of Israel” (so KJV, NASB); NAB, NIV, NRSV “the Israelites.”

[17:2]  ²² tn Heb “to meet.”

[1:20]  ²³ tn Heb “because from the Lord I asked him.” The name “Samuel” sounds like the Hebrew verb translated “asked.” The explanation of the meaning of the name “Samuel” that is provided in v. 20 is not a strict etymology. It seems to suggest that the first part of the name is derived from the Hebrew root שׁאל (sh’l, “to ask”), but the consonants do not support this. Nor is it likely that the name comes from the root שׁמא (shm’, “to hear”), for the same reason. It more probably derives from שֶׁם (shem, “name”), so that “Samuel” means “name of God.” Verse 20 therefore does not set forth a linguistic explanation of the meaning of the name, but rather draws a parallel between similar sounds. This figure of speech is known as paronomasia.

[15:7]  ²⁴ tn Heb “[as] you enter.”

[15:1]  ²⁵ tn Heb “to the voice of the words of the Lord” (so KJV).

[21:9]  ²⁶ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ²⁷ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[2:8]  ²⁸ tn Here καί (kai) has not been translated.

[2:13]  ²⁹ tn Grk “behold, an angel.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[2:13]  ³⁰ tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:20.

[2:13]  ³¹ sn See the note on King Herod in 2:1. Herod the Great was particularly ruthless regarding the succession to his throne.

[23:2]  ³² tn Grk “saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[23:2]  ³³ tn Or “The scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:2]  ³⁴ sn See the note on Pharisees in 3:7.

[23:3]  ³⁵ tn Grk “for they say and do not do.”

[23:4]  ³⁶ tn Here δέ (de) has not been translated.

[23:5]  ³⁷ tn Here δέ (de) has not been translated.

[23:5]  ³⁸ sn Phylacteries were small leather cases containing OT scripture verses, worn on the arm and forehead by Jews, especially when praying. The custom was derived from such OT passages as Exod 13:9; 16; Deut 6:8; 11:18.

[23:5]  ³⁹ tn The term κράσπεδον (kraspedon) in some contexts could refer to the outer fringe of the garment (possibly in Mark 6:56). This edge could have been plain or decorated. L&N 6.180 states, “In Mt 23:5 κράσπεδον denotes the tassels worn at the four corners of the outer garment (see 6.194).”

[23:5]  sn Tassels refer to the tassels that a male Israelite was obligated to wear on the four corners of his outer garment according to the Mosaic law (Num 15:38; Deut 22:12).

[23:6]  ⁴⁰ tn Here δέ (de) has not been translated.

[23:6]  ⁴¹ sn See the note on synagogues in 4:23.

[23:7]  ⁴² sn There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.

[23:10]  ⁴³ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[23:11]  ⁴⁴ tn Here δέ (de) has not been translated.

[23:13]  ⁴⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:13]  ⁴⁶ tn Grk “Woe to you…because you…” The causal particle ὅτι (Joti) has not been translated here for rhetorical effect (and so throughout this chapter).

[23:13]  ⁴⁷ tn Grk “because you are closing the kingdom of heaven before people.”

[23:14]  ⁴⁸ tc The most important mss (א B D L Z Θ Ë¹ 33 892* pc and several versional witnesses) do not have 23:14 “Woe to you experts in the law and you Pharisees, hypocrites! You devour widows’ property, and as a show you pray long prayers! Therefore you will receive a more severe punishment.” Part or all of the verse is contained (either after v. 12 or after v. 13) in W 0102 0107 ˹³ Ï and several versions, but it is almost certainly not original. The present translation follows NA²⁷ in omitting the verse number as well, a procedure also followed by a number of other modern translations. Note also that Mark 12:40 and Luke 20:47 are very similar in wording and are not disputed textually.

[23:15]  ⁴⁹ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:15]  ⁵⁰ tn Or “one proselyte.”

[23:15]  ⁵¹ tn Grk “when he becomes [one].”

[23:15]  ⁵² tn Grk “a son of Gehenna.” Expressions constructed with υἱός (Juios) followed by a genitive of class or kind denote a person belonging to the class or kind specified by the following genitive (L&N 9.4). Thus the phrase here means “a person who belongs to hell.”

[23:15]  sn See the note on the word hell in 5:22.

[23:16]  ⁵³ tn Grk “Whoever swears by the temple, it is nothing.”

[23:18]  ⁵⁴ tn Grk “Whoever swears by the altar, it is nothing.”

[23:23]  ⁵⁵ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ⁵⁶ tn Or “you tithe mint.”

[23:23]  ⁵⁷ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ⁵⁸ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[23:24]  ⁵⁹ tn Grk “Blind guides who strain out a gnat yet who swallow a camel!”

[23:25]  ⁶⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:26]  ⁶¹ tc A very difficult textual problem is found here. The most important Alexandrian and Byzantine, as well as significant Western, witnesses (א B C L W 0102 0281 ˹³ 33 Ï lat co) have “and the dish” (καὶ τῆς παροψίδος, kai th" paroyido") after “cup,” while few important witnesses (D Θ Ë¹ 700 and some versional and patristic authorities) omit the phrase. On the one hand, scribes sometimes tended to eliminate redundancy; since “and the dish” is already present in v. 25, it may have been deleted in v. 26 by well-meaning scribes. On the other hand, as B. M. Metzger notes, the singular pronoun αὐτοῦ (autou, “its”) with τὸ ἐκτός (to ekto", “the outside”) in some of the same witnesses that have the longer reading (viz., B* ˹³ al) hints that their archetype lacked the words (TCGNT 50). Further, scribes would be motivated both to add the phrase from v. 25 and to change αὐτοῦ to the plural pronoun αὐτῶν (aujtwn, “their”). Although the external evidence for the shorter reading is not compelling in itself, combined with these two prongs of internal evidence, it is to be slightly preferred.

[23:27]  ⁶² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:27]  ⁶³ sn This was an idiom for hypocrisy – just as the wall was painted on the outside but something different on the inside, so this person was not what he appeared or pretended to be (for discussion of a similar metaphor, see L&N 88.234; BDAG 1010 s.v. τοῖχος). See Deut 28:22; Ezek 13:10-16; Acts 23:3.

[23:29]  ⁶⁴ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:29]  ⁶⁵ tn Grk “Because you.” Here ὅτι (Joti) has not been translated.

[23:29]  ⁶⁶ tn Or perhaps “the monuments” (see L&N 7.75-76).

[23:30]  ⁶⁷ tn Grk “fathers” (so also in v. 32).

[23:33]  ⁶⁸ tn Grk “the judgment of Gehenna.”

[23:33]  sn See the note on the word hell in 5:22.

[23:34]  ⁶⁹ tn Grk “behold I am sending.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[23:34]  ⁷⁰ tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:34]  ⁷¹ sn See the note on crucified in 20:19.

[23:34]  ⁷² tn BDAG 620 s.v. μαστιγόω 1.a states, “of flogging as a punishment decreed by the synagogue (Dt 25:2f; s. the Mishna Tractate Sanhedrin-Makkoth, edited w. notes by SKrauss ’33) w. acc. of pers. Mt 10:17; 23:34.”

[23:34]  ⁷³ sn See the note on synagogues in 4:23.

[23:35]  ⁷⁴ sn Spelling of this name (Βαραχίου, Baraciou) varies among the English versions: “Barachiah” (RSV, NRSV); “Berechiah” (NASB); “Berachiah” (NIV).

[23:36]  ⁷⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[23:36]  ⁷⁶ tn Grk “all these things will come on this generation.”

[23:37]  ⁷⁷ sn The double use of the city’s name betrays intense emotion.

[23:37]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[23:37]  ⁷⁸ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[23:37]  ⁷⁹ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[23:37]  ⁸⁰ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[23:37]  ⁸¹ tn Grk “you were not willing.”

[23:39]  ⁸² sn A quotation from Ps 118:26.

[4:11]  ⁸³ tn Grk “of the faith, the one [existing] in uncircumcision.”

[4:11]  ⁸⁴ tn Grk “that he might be,” giving the purpose of v. 11a.

[4:11]  ⁸⁵ tn Grk “through uncircumcision.”