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 8:1-35
Konteks8:1 The Ephraimites said to him, “Why have you done such a thing to us? You did not summon us 55 when you went to fight the Midianites!” They argued vehemently with him. 8:2 He said to them, “Now what have I accomplished compared to you? Even Ephraim’s leftover grapes 56 are better quality than Abiezer’s harvest! 57 8:3 It was to you that God handed over the Midianite generals, Oreb and Zeeb! What did I accomplish to rival that?” 58 When he said this, they calmed down. 59
8:4 Now Gideon and his three hundred men had crossed over the Jordan River, and even though they were exhausted, they were still chasing the Midianites. 60 8:5 He said to the men of Succoth, “Give 61 some loaves of bread to the men 62 who are following me, 63 because they are exhausted. I am chasing Zebah and Zalmunna, the kings of Midian.” 8:6 The officials of Succoth said, “You have not yet overpowered Zebah and Zalmunna. So why should we give 64 bread to your army?” 65 8:7 Gideon said, “Since you will not help, 66 after the Lord hands Zebah and Zalmunna over to me, I will thresh 67 your skin 68 with 69 desert thorns and briers.” 8:8 He went up from there to Penuel and made the same request. 70 The men of Penuel responded the same way the men of Succoth had. 71 8:9 He also threatened 72 the men of Penuel, warning, 73 “When I return victoriously, 74 I will tear down this tower.”
8:10 Now Zebah and Zalmunna were in Karkor with their armies. There were about fifteen thousand survivors from the army of the eastern peoples; a hundred and twenty thousand sword-wielding soldiers had been killed. 75 8:11 Gideon went up the road of the nomads 76 east of Nobah and Jogbehah and ambushed the surprised army. 77 8:12 When Zebah and Zalmunna ran away, Gideon 78 chased them and captured the two Midianite kings, Zebah and Zalmunna. He had surprised 79 their entire army.
8:13 Gideon son of Joash returned from the battle by the pass 80 of Heres. 8:14 He captured a young man from Succoth 81 and interrogated him. The young man wrote down for him the names of Succoth’s officials and city leaders – seventy-seven men in all. 82 8:15 He approached the men of Succoth and said, “Look what I have! 83 Zebah and Zalmunna! You insulted me, saying, ‘You have not yet overpowered Zebah and Zalmunna. So why should we give bread to your exhausted men?’” 84 8:16 He seized the leaders 85 of the city, along with some desert thorns and briers; he then “threshed” the men of Succoth with them. 86 8:17 He also tore down the tower of Penuel and executed the city’s men.
8:18 He said to Zebah and Zalmunna, “Describe for me 87 the men you killed at Tabor.” They said, “They were like you. Each one looked like a king’s son.” 88 8:19 He said, “They were my brothers, the sons of my mother. I swear, 89 as surely as the Lord is alive, if you had let them live, I would not kill you.” 8:20 He ordered Jether his firstborn son, “Come on! 90 Kill them!” But Jether was too afraid to draw his sword, 91 because he was still young. 8:21 Zebah and Zalmunna said to Gideon, 92 “Come on, 93 you strike us, for a man is judged by his strength.” 94 So Gideon killed 95 Zebah and Zalmunna, and he took the crescent-shaped ornaments which were on the necks of their camels.
8:22 The men of Israel said to Gideon, “Rule over us – you, your son, and your grandson. For you have delivered us from Midian’s power.” 96 8:23 Gideon said to them, “I will not rule over you, nor will my son rule over you. The Lord will rule over you.” 8:24 Gideon continued, 97 “I would like to make one request. Each of you give me an earring from the plunder you have taken.” 98 (The Midianites 99 had gold earrings because they were Ishmaelites.) 8:25 They said, “We are happy to give you earrings.” 100 So they 101 spread out a garment, and each one threw an earring from his plunder onto it. 8:26 The total weight of the gold earrings he requested came to seventeen hundred gold shekels. 102 This was in addition to the crescent-shaped ornaments, jewelry, 103 purple clothing worn by the Midianite kings, and the necklaces on the camels. 104 8:27 Gideon used all this to make 105 an ephod, 106 which he put in his hometown of Ophrah. All the Israelites 107 prostituted themselves to it by worshiping it 108 there. It became a snare to Gideon and his family.
8:28 The Israelites humiliated Midian; the Midianites’ fighting spirit was broken. 109 The land had rest for forty years during Gideon’s time. 110 8:29 Then Jerub-Baal son of Joash went home and settled down. 111 8:30 Gideon fathered seventy sons through his many wives. 112 8:31 His concubine, 113 who lived in Shechem, also gave him a son, whom he named Abimelech. 114 8:32 Gideon son of Joash died at a very 115 old age and was buried in the tomb of his father Joash located in Ophrah of the Abiezrites.
8:33 After Gideon died, the Israelites again prostituted themselves to the Baals. They made Baal-Berith 116 their god. 8:34 The Israelites did not remain true 117 to the Lord their God, who had delivered them from all the enemies who lived around them. 8:35 They did not treat 118 the family of Jerub-Baal (that is, Gideon) fairly in return for all the good he had done for Israel.
Lukas 5:1-16
Konteks5:1 Now 119 Jesus was standing by the Lake of Gennesaret, 120 and the crowd was pressing around him 121 to hear the word of God. 5:2 He 122 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 123 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 124 Jesus 125 sat down 126 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 127 your nets for a catch.” 5:5 Simon 128 answered, 129 “Master, 130 we worked hard all night and caught nothing! But at your word 131 I will lower 132 the nets.” 5:6 When 133 they had done this, they caught so many fish that their nets started to tear. 134 5:7 So 135 they motioned 136 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 137 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 138 for I am a sinful man!” 139 5:9 For 140 Peter 141 and all who were with him were astonished 142 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 143 Then 144 Jesus said to Simon, “Do not be afraid; from now on 145 you will be catching people.” 146 5:11 So 147 when they had brought their boats to shore, they left everything and followed 148 him.
5:12 While 149 Jesus 150 was in one of the towns, 151 a man came 152 to him who was covered with 153 leprosy. 154 When 155 he saw Jesus, he bowed down with his face to the ground 156 and begged him, 157 “Lord, if 158 you are willing, you can make me clean.” 5:13 So 159 he stretched out his hand and touched 160 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 161 he ordered the man 162 to tell no one, 163 but commanded him, 164 “Go 165 and show yourself to a priest, and bring the offering 166 for your cleansing, as Moses commanded, 167 as a testimony to them.” 168 5:15 But the news about him spread even more, 169 and large crowds were gathering together to hear him 170 and to be healed of their illnesses. 5:16 Yet Jesus himself 171 frequently withdrew 172 to the wilderness 173 and prayed.
[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.”
[8:1] 55 tn Heb “by not summoning us.”
[8:2] 57 sn Ephraim’s leftover grapes are better quality than Abiezer’s harvest. Gideon employs an agricultural metaphor. He argues that Ephraim’s mopping up operations, though seemingly like the inferior grapes which are missed initially by the harvesters or left for the poor, are actually more noteworthy than the military efforts of Gideon’s family.
[8:3] 58 tn Heb “What was I able to do compared to you?”
[8:3] 59 tn Heb “Then their spirits relaxed from against him, when he spoke this word.”
[8:4] 60 tn Heb “And Gideon arrived at the Jordan, crossing over, he and the three hundred men who were with him, exhausted and chasing.” The English past perfect (“had crossed”) is used because this verse flashes back chronologically to an event that preceded the hostile encounter described in vv. 1-3. (Note that 7:25 assumes Gideon had already crossed the Jordan.)
[8:5] 61 tn Or perhaps, “sell.”
[8:5] 62 tn Heb “people.” The translation uses “men” because these were warriors and in ancient Israelite culture would have been exclusively males.
[8:5] 63 tn Heb “who are at my feet.”
[8:6] 64 tn Or perhaps, “sell.”
[8:6] 65 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your army bread?” Perhaps the reference to the kings’ “palms” should be taken literally. The officials of Succoth may be alluding to the practice of mutilating prisoners or enemy corpses (see R. G. Boling, Judges [AB], 155).
[8:6] sn The officials of Succoth are hesitant to give (or sell) food to Gideon’s forces because they are not sure of the outcome of the battle. Perhaps they had made an alliance with the Midianites which demanded their loyalty.
[8:7] 67 sn I will thresh. The metaphor is agricultural. Threshing was usually done on a hard threshing floor. As farm animals walked over the stalks, pulling behind them a board embedded with sharp stones, the stalks and grain would be separated. See O. Borowski, Agriculture in Iron Age Israel, 63-65. Gideon threatens to use thorns and briers on his sledge.
[8:7] 69 tn This is apparently a rare instrumental use of the Hebrew preposition אֵת (’et, note the use of ב [bet] in v. 16). Some, however, argue that אֵת more naturally indicates accompaniment (“together with”). In this case Gideon envisions threshing their skin along with thorns and briers, just as the stalks and grain are intermingled on the threshing floor. See C. F. Burney, Judges, 229-30.
[8:8] 70 tn Heb “and spoke to them in the same way.”
[8:8] 71 tn Heb “The men of Penuel answered him just as the men of Succoth answered.”
[8:9] 72 tn Heb “said to.” The translation “threatened” is interpretive, but is clearly indicated by the context.
[8:9] 74 tn Or “safely.” Heb “in peace.”
[8:10] 75 tn Heb “About fifteen thousand [in number] were all the ones remaining from the army of the sons of the east. The fallen ones were a hundred and twenty thousand [in number], men drawing the sword.”
[8:11] 76 tn Heb “the ones living in tents.”
[8:11] 77 tn Heb “and attacked the army, while the army was secure.” The Hebrew term בֶטַח (vetakh, “secure”) probably means the army was undefended (see R. G. Boling, Judges [AB], 156), not suspecting an attack at that time and place.
[8:12] 78 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[8:12] 79 tn Or “routed”; Heb “caused to panic.”
[8:14] 81 tn Heb “from the men of Succoth.”
[8:14] 82 tn Heb “wrote down for him the officials of Succoth and its elders, seventy-seven men.”
[8:15] 83 tn Heb “Look!” The words “what I have” are supplied in the translation for clarification.
[8:15] 84 tn Heb “Are the palms of Zebah and Zalmunna now in your hand, that we should give to your exhausted men bread?”
[8:15] sn Gideon changes their actual statement (see v. 6) by saying exhausted men rather than “army.” In this way he emphasizes the crisis his men were facing and highlights the insensitivity of the men of Succoth.
[8:16] 86 tc The translation follows the reading of several ancient versions (LXX, the Syriac Peshitta, and Vulgate) in assuming the form וַיָּדָשׁ (vayyadash) from the verb דּוֹשׁ (dosh, “thresh”) as in v. 7. The MT reads instead the form וַיֹּדַע (vayyoda’, “make known”), a Hiphil form of יָדַע (yadah). In this case one could translate, “he used them [i.e., the thorns and briers] to teach the men of Succoth a lesson.”
[8:18] 88 tn Heb “each one like the appearance of sons of the king.”
[8:19] 89 tn The words “I swear” are supplied in the translation for clarification.
[8:20] 91 tn Heb “did not draw his sword for he was afraid.”
[8:21] 92 tn The words “to Gideon” are supplied in the translation for clarification.
[8:21] 94 tn Heb “for as the man is his strength.”
[8:21] 95 tn Heb “arose and killed.”
[8:24] 97 tn Heb “said to them.”
[8:24] 98 tn Heb “Give to me, each one, an earring from his plunder.”
[8:24] 99 tn Heb “they”; the referent (the Midianites) has been specified in the translation for clarity.
[8:25] 100 tn Heb “We will indeed give.”
[8:25] 101 tc In the LXX the subject of this verb is singular, referring to Gideon rather than to the Israelites.
[8:26] 102 sn Seventeen hundred gold shekels would be about 42.7 pounds (19.4 kilograms) of gold.
[8:26] 104 tn Heb “the ornaments which were on the necks of their camels.”
[8:27] 105 tn Heb “made it into.”
[8:27] 106 sn In Exod 28:4-6 and several other texts an ephod is described as a priestly or cultic garment. In some cases an ephod is used to obtain a divine oracle (1 Sam 23:9; 30:7). Here the ephod is made of gold and is described as being quite heavy (70-75 lbs?). Some identify it as an idol, but it was more likely a cultic object fashioned in the form of a garment which was used for oracular purposes. For discussion of the ephod in the OT, see C. F. Burney, Judges, 236-43, and R. de Vaux, Ancient Israel, 349-52.
[8:27] 107 tn Heb “Israel” (a collective singular).
[8:27] 108 tn The words “by worshiping it” are supplied in the translation for clarity.
[8:28] 109 tn Heb “Midian was humbled before the Israelites, and they no longer lifted their heads.”
[8:28] 110 tn Heb “in the days of Gideon.”
[8:29] 111 tn Heb “went and lived in his house.”
[8:30] 112 tn Heb “Gideon had seventy sons who went out from his thigh, for he had many wives.” The Hebrew word יָרֵךְ (yarekh, “thigh”) is a euphemism here for the penis.
[8:31] 113 sn A concubine was a slave woman in ancient Near Eastern societies who was the legal property of her master, but who could have legitimate sexual relations with her master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).
[8:31] 114 sn The name Abimelech means “my father is king.”
[8:33] 116 sn Baal-Berith was a local manifestation of the Canaanite storm god. The name means, ironically, “Baal of the covenant.” Israel’s covenant allegiance had indeed shifted.
[8:35] 118 tn Heb “did not do loyalty with,” or “did not act faithfully toward.”
[5:1] 119 tn Grk “Now 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.
[5:1] 120 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 121 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 122 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 123 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 124 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 125 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 126 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 127 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 128 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 129 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 130 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 131 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 133 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 134 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 135 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 136 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 137 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 138 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 139 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 140 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 141 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 142 sn In the Greek text, this term is in an emphatic position.
[5:10] 143 tn Or “business associates.”
[5:10] 144 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 145 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 146 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:10] sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
[5:11] 147 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 148 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[5:12] 149 tn Grk “And it happened that while.” 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.
[5:12] 150 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 152 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 153 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 154 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 155 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 156 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 157 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 158 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:13] 159 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 160 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[5:14] 161 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 162 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 163 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
[5:14] 164 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
[5:14] 165 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
[5:14] 166 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:14] 167 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 168 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[5:15] 169 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 170 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:16] 171 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 172 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
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