Imamat 1:1-17

Introduction to the Sacrificial Regulations

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

Burnt Offering Regulations: Animal from the Herd

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

Animal from the Flock

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

From the Birds

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

Hakim-hakim 7:1-25

Gideon Reduces the Ranks

7:1 Jerub-Baal (that is, Gideon) and his men ³⁴  got up the next morning and camped near the spring of Harod. ³⁵  The Midianites ³⁶  were camped north of them near the hill of Moreh in the valley. 7:2 The Lord said to Gideon, “You have too many men for me to hand Midian over to you. ³⁷  Israel might brag, ³⁸  ‘Our own strength has delivered us.’ ³⁹  7:3 Now, announce to the men, ⁴⁰  ‘Whoever is shaking with fear ⁴¹  may turn around and leave Mount Gilead.’” ⁴²  Twenty-two thousand men ⁴³  went home; ⁴⁴  ten thousand remained. 7:4 The Lord spoke to Gideon again, “There are still too many men. ⁴⁵  Bring them down to the water and I will thin the ranks some more. ⁴⁶  When I say, ‘This one should go with you,’ pick him to go; ⁴⁷  when I say, ⁴⁸  ‘This one should not go with you,’ do not take him.” ⁴⁹  7:5 So he brought the men ⁵⁰  down to the water. Then the Lord said to Gideon, “Separate those who lap the water as a dog laps from those who kneel to drink.” ⁵¹  7:6 Three hundred men lapped; ⁵²  the rest of the men ⁵³  kneeled to drink water. 7:7 The Lord said to Gideon, “With the three hundred men who lapped I will deliver the whole army ⁵⁴  and I will hand Midian over to you. ⁵⁵  The rest of the men should go home.” ⁵⁶  7:8 The men ⁵⁷  who were chosen ⁵⁸  took supplies ⁵⁹  and their trumpets. Gideon ⁶⁰  sent all the men of Israel back to their homes; ⁶¹  he kept only three hundred men. Now the Midianites ⁶²  were camped down below ⁶³  in the valley.

Gideon Reassured of Victory

7:9 That night the Lord said to Gideon, ⁶⁴  “Get up! Attack ⁶⁵  the camp, for I am handing it over to you. ⁶⁶  7:10 But if you are afraid to attack, go down to the camp with Purah your servant 7:11 and listen to what they are saying. Then you will be brave ⁶⁷  and attack the camp.” So he went down with Purah his servant to where the sentries were guarding the camp. ⁶⁸  7:12 Now the Midianites, Amalekites, and the people from the east covered the valley like a swarm of locusts. ⁶⁹  Their camels could not be counted; they were as innumerable as the sand on the seashore. 7:13 When Gideon arrived, he heard a man telling another man about a dream he had. ⁷⁰  The man ⁷¹  said, “Look! I had a dream. I saw ⁷²  a stale cake of barley bread rolling into the Midianite camp. It hit a tent so hard it knocked it over and turned it upside down. The tent just collapsed.” ⁷³  7:14 The other man said, ⁷⁴  “Without a doubt this symbolizes ⁷⁵  the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.”

Gideon Routs the Enemy

7:15 When Gideon heard the report of the dream and its interpretation, he praised God. ⁷⁶  Then he went back to the Israelite camp and said, “Get up, for the Lord is handing the Midianite army over to you!” 7:16 He divided the three hundred men into three units. ⁷⁷  He gave them all trumpets and empty jars with torches inside them. ⁷⁸  7:17 He said to them, “Watch me and do as I do. Watch closely! ⁷⁹  I am going to the edge of the camp. Do as I do! 7:18 When I and all who are with me blow our trumpets, you also blow your trumpets all around the camp. Then say, ‘For the Lord and for Gideon!’”

7:19 Gideon took a hundred men to the edge of the camp ⁸⁰  at the beginning of the middle watch, just after they had changed the guards. They blew their trumpets and broke the jars they were carrying. ⁸¹  7:20 All three units blew their trumpets and broke their jars. They held the torches in their left hand and the trumpets in their right. ⁸²  Then they yelled, “A sword for the Lord and for Gideon!” 7:21 They stood in order ⁸³  all around the camp. The whole army ran away; they shouted as they scrambled away. ⁸⁴  7:22 When the three hundred men blew their trumpets, the Lord caused the Midianites to attack one another with their swords ⁸⁵  throughout ⁸⁶  the camp. The army fled to Beth Shittah on the way to Zererah. They went ⁸⁷  to the border of Abel Meholah near Tabbath. 7:23 Israelites from Naphtali, Asher, and Manasseh answered the call and chased the Midianites. ⁸⁸ 

Gideon Appeases the Ephraimites

7:24 Now Gideon sent messengers throughout the Ephraimite hill country who announced, “Go down and head off the Midianites. ⁸⁹  Take control of the fords of the streams ⁹⁰  all the way to Beth Barah and the Jordan River.” ⁹¹  When all the Ephraimites had assembled, ⁹²  they took control of the fords ⁹³  all the way to Beth Barah and the Jordan River. 7:25 They captured the two Midianite generals, Oreb and Zeeb. ⁹⁴  They executed Oreb on the rock of Oreb and Zeeb ⁹⁵  in the winepress of Zeeb. They chased the Midianites ⁹⁶  and brought the heads of Oreb and Zeeb to Gideon, who was now on the other side of the Jordan River. ⁹⁷ 

Matius 25:1-30

The Parable of the Ten Virgins

25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 25:2 Five ⁹⁸  of the virgins ⁹⁹  were foolish, and five were wise. 25:3 When ¹⁰⁰  the foolish ones took their lamps, they did not take extra ¹⁰¹  olive oil ¹⁰²  with them. 25:4 But the wise ones took flasks of olive oil with their lamps. 25:5 When ¹⁰³  the bridegroom was delayed a long time, they all became drowsy and fell asleep. 25:6 But at midnight there was a shout, ‘Look, the bridegroom is here! Come out to meet him.’ ¹⁰⁴  25:7 Then all the virgins woke up and trimmed their lamps. 25:8 The ¹⁰⁵  foolish ones said to the wise, ‘Give us some of your oil, because our lamps are going out.’ 25:9 ‘No,’ they replied. ¹⁰⁶  ‘There won’t be enough for you and for us. Go instead to those who sell oil and buy some for yourselves.’ 25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ¹⁰⁷  the door was shut. 25:11 Later, ¹⁰⁸  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ¹⁰⁹  25:12 But he replied, ¹¹⁰  ‘I tell you the truth, ¹¹¹  I do not know you!’ 25:13 Therefore stay alert, because you do not know the day or the hour. ¹¹² 

The Parable of the Talents

25:14 “For it is like a man going on a journey, who summoned his slaves ¹¹³  and entrusted his property to them. 25:15 To ¹¹⁴  one he gave five talents, ¹¹⁵  to another two, and to another one, each according to his ability. Then he went on his journey. 25:16 The one who had received five talents went off right away and put his money to work ¹¹⁶  and gained five more. 25:17 In the same way, the one who had two gained two more. 25:18 But the one who had received one talent went out and dug a hole in the ground and hid his master’s money in it. 25:19 After ¹¹⁷  a long time, the master of those slaves came and settled his accounts with them. 25:20 The ¹¹⁸  one who had received the five talents came and brought five more, saying, ‘Sir, ¹¹⁹  you entrusted me with five talents. See, I have gained five more.’ 25:21 His master answered, ¹²⁰  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The ¹²¹  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 25:23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25:25 so ¹²²  I was afraid, and I went and hid your talent in the ground. See, you have what is yours.’ 25:26 But his master answered, ¹²³  ‘Evil and lazy slave! So you knew that I harvest where I didn’t sow and gather where I didn’t scatter? 25:27 Then you should have deposited my money with the bankers, ¹²⁴  and on my return I would have received my money back with interest! ¹²⁵  25:28 Therefore take the talent from him and give it to the one who has ten. ¹²⁶  25:29 For the one who has will be given more, ¹²⁷  and he will have more than enough. But the one who does not have, even what he has will be taken from him. ¹²⁸  25:30 And throw that worthless slave into the outer darkness, where there will be weeping and gnashing of teeth.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[7:1]  ³⁴ tn Heb “and all the people who were with him.”

[7:1]  ³⁵ sn The name Harod means, ironically, “trembling.”

[7:1]  ³⁶ tn Heb “Midian.” The LXX reads “and Amalek” (cf. v. 12; 6:33).

[7:2]  ³⁷ tn Heb “the people who are with you are too numerous for me to give Midian into their hand.”

[7:2]  ³⁸ tn Heb “might glorify itself against me.”

[7:2]  ³⁹ tn Heb “my hand has delivered me.”

[7:3]  ⁴⁰ tn Heb “call into the ears of the people.”

[7:3]  ⁴¹ tn Heb “afraid and shaking.”

[7:3]  ⁴² tc Many interpreters reject the MT reading “and leave Mount Gilead” for geographical reasons. A possible alternative, involving rather radical emendation of the Hebrew text, would be, “So Gideon tested them” (i.e., thinned the ranks in this manner).

[7:3]  ⁴³ tn Heb “people.” The translation uses “men” because warriors are in view, and in ancient Israelite culture these would be only males. (This is also the case in vv. 4, 5, 6, 7, 8.)

[7:3]  ⁴⁴ tn Or “turned around, back.”

[7:4]  ⁴⁵ tn Heb “too many people.”

[7:4]  ⁴⁶ tn Heb “test them for you there.”

[7:4]  ⁴⁷ tn Heb “he should go with you.”

[7:4]  ⁴⁸ tn Heb also has “to you.”

[7:4]  ⁴⁹ tn Heb “he should not go.”

[7:5]  ⁵⁰ tn Heb “the people.”

[7:5]  ⁵¹ tn Heb “Everyone who laps with his tongue from the water, as a dog laps, put him by himself, as well as the one who gets down on his knees to drink.”

[7:6]  ⁵² tc The Hebrew text adds, “with their hands to their mouths,” This makes no sense in light of v. 5, which distinguishes between dog-like lappers (who would not use their hands to drink) and those who kneel (who would use their hands). It seems likely that the words “with their hands to their mouths” have been misplaced from v. 6. They fit better at the end of v. 5 or v. 6. Perhaps these words were originally a marginal scribal note which was later accidentally inserted into the text in the wrong place.

[7:6]  ⁵³ tn Heb “the people.”

[7:7]  ⁵⁴ tn Heb “you.” The Hebrew pronoun is masculine plural, probably referring to the entire army.

[7:7]  ⁵⁵ tn The Hebrew pronoun here is singular.

[7:7]  ⁵⁶ tn Heb “All the people should go, each to his place.”

[7:8]  ⁵⁷ tn Heb “The people.”

[7:8]  ⁵⁸ tn The words “who were chosen” are supplied in the translation for clarification.

[7:8]  ⁵⁹ tn The Hebrew text has “in their hands.”

[7:8]  ⁶⁰ tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.

[7:8]  ⁶¹ tn Heb “tents.”

[7:8]  ⁶² tn Heb “Midian.”

[7:8]  ⁶³ tn The Hebrew text adds “him” (i.e., Gideon).

[7:9]  ⁶⁴ tn Heb “him”; the referent (Gideon) has been specified in the translation for clarity.

[7:9]  ⁶⁵ tn Heb “Go down against.”

[7:9]  ⁶⁶ tn The Hebrew verbal form is a perfect, emphasizing the certainty of the promise.

[7:11]  ⁶⁷ tn Heb “your hands will be strengthened.”

[7:11]  ⁶⁸ tn Heb “to the edge of the ones in battle array who were in the camp.”

[7:12]  ⁶⁹ tn Heb “Midian, Amalek, and the sons of the east were falling in the valley like locusts in great number.”

[7:13]  ⁷⁰ tn Heb “And Gideon came, and, look, a man was relating to his friend a dream.”

[7:13]  ⁷¹ tn Heb “he”; the referent (the man mentioned in the previous clause) has been specified in the translation for clarity.

[7:13]  ⁷² tn Heb “Look!” The repetition of this interjection, while emphatic in Hebrew, would be redundant in the English translation.

[7:13]  ⁷³ tn Heb “It came to the tent and struck it and it fell. It turned it upside down and the tent fell.”

[7:14]  ⁷⁴ tn Heb “answered and said.”

[7:14]  ⁷⁵ tn Heb “This can be nothing but.”

[7:15]  ⁷⁶ tn Heb “he bowed down” or “worshiped.”

[7:16]  ⁷⁷ tn Heb “heads.”

[7:16]  ⁷⁸ tn Heb “the jars.” The noun has been replaced by the pronoun (“them”) in the translation for stylistic reasons.

[7:16]  sn They hid the torches inside the earthenware jars to disguise their approach and to keep the torches from being extinguished by the breeze.

[7:17]  ⁷⁹ tn Or “look.”

[7:19]  ⁸⁰ tn Heb “Gideon went, along with the hundred men who were with him, to the edge of the camp.”

[7:19]  ⁸¹ tn Heb “that were in their hands.”

[7:20]  ⁸² tn The Hebrew text adds, “in order to blow [them].” This has not been included in the translation for stylistic reasons.

[7:21]  ⁸³ tn Heb “each in his place.”

[7:21]  ⁸⁴ tn Or “fled.”

[7:22]  ⁸⁵ tn Heb “the Lord set the sword of each one against his friend.”

[7:22]  ⁸⁶ tc MT has “and throughout the camp,” but the conjunction (“and”) is due to dittography and should be dropped. Compare the ancient versions, which lack the conjunction here.

[7:22]  ⁸⁷ tn The words “they went” are supplied in the translation for clarification.

[7:23]  ⁸⁸ tn Heb “Midian.”

[7:24]  ⁸⁹ tn Heb “to meet Midian.”

[7:24]  ⁹⁰ tn Heb “capture before them the waters.”

[7:24]  ⁹¹ tn The word “River” is not in the Hebrew text, but is supplied in the translation for clarification (also later in this verse).

[7:24]  ⁹² tn Heb “And all the men of Ephraim were summoned.”

[7:24]  ⁹³ tn Heb “they captured the waters.”

[7:25]  ⁹⁴ sn The names Oreb and Zeeb, which mean “Raven” and “Wolf” respectively, are appropriate because the Midianites had been like scavengers and predators to Israel.

[7:25]  ⁹⁵ tn The Hebrew text repeats the verb “executed.” This has not been repeated in the translation for stylistic reasons.

[7:25]  ⁹⁶ tn Heb “Midian.”

[7:25]  ⁹⁷ tn Heb “beyond the Jordan.” The word “River” is not in the Hebrew text but has been supplied in the translation for clarity (also in 8:4).

[25:2]  ⁹⁸ tn Here δέ (de) has not been translated.

[25:2]  ⁹⁹ tn Grk “Five of them.”

[25:3]  ¹⁰⁰ tn Grk “For when.” Here γάρ (gar) has not been translated.

[25:3]  ¹⁰¹ tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.

[25:3]  ¹⁰² tn On the use of olive oil in lamps, see L&N 6.202.

[25:5]  ¹⁰³ tn Here δέ (de) has not been translated.

[25:6]  ¹⁰⁴ tc ‡ Most witnesses have αὐτοῦ (autou, “[with] him”) after ἀπάντησιν (apanthsin, “meeting”), a reading which makes explicit what is already implied in the shorter text (as found in א B 700). The translation likewise adds “him” for clarity’s sake even though the word is not considered part of the original text. NA²⁷ has αὐτοῦ in brackets, indicating doubts as to its authenticity.

[25:8]  ¹⁰⁵ tn Here δέ (de) has not been translated.

[25:9]  ¹⁰⁶ tn Grk “The wise answered, saying, ‘No.’”

[25:10]  ¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[25:11]  ¹⁰⁸ tn Here δέ (de) has not been translated.

[25:11]  ¹⁰⁹ tn Grk “Open to us.”

[25:12]  ¹¹⁰ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ¹¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[25:13]  ¹¹² tc Most later mss (C³ ˹³ 1424^c Ï) also read here “in which the Son of Man is coming” (ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται, en |h Jo Juio" tou anqrwpou ercetai), reproducing almost verbatim the last line of Matt 24:44. The longer reading thus appears to be an explanatory expansion and should not be considered authentic. The earlier and better witnesses ({̳⁵ א A B C* D L W Δ Θ Ë¹ 33 565 892 1424* lat co}) lack this phrase.

[25:14]  ¹¹³ tn See the note on the word “slave” in 8:9.

[25:15]  ¹¹⁴ tn Here καί (kai) has not been translated.

[25:15]  ¹¹⁵ sn A talent was equal to 6000 denarii. See the note on this term in 18:24.

[25:16]  ¹¹⁶ tn Grk “traded with them.”

[25:19]  ¹¹⁷ tn Here δέ (de) has not been translated.

[25:20]  ¹¹⁸ tn Here καί (kai) has not been translated.

[25:20]  ¹¹⁹ tn Grk Or “Lord; or “Master” (and so throughout this paragraph).

[25:21]  ¹²⁰ tn Grk “His master said to him.”

[25:22]  ¹²¹ tn Here δέ (de) has not been translated.

[25:25]  ¹²² tn Here καί (kai) has not been translated.

[25:26]  ¹²³ tn Grk “But answering, his master said to him.” This is somewhat redundant and has been simplified in the translation.

[25:27]  ¹²⁴ tn For the translation “deposited my money with the bankers,” see L&N 57.216.

[25:27]  ¹²⁵ sn That is, “If you really feared me you should have done a minimum to get what I asked for.”

[25:28]  ¹²⁶ tn Grk “the ten talents.”

[25:29]  ¹²⁷ tn Grk “to everyone who has, he will be given more.”

[25:29]  sn The one who has will be given more. Faithfulness yields great reward (see Matt 13:12; also Mark 4:25; Luke 8:18, 19:26).

[25:29]  ¹²⁸ sn The one who has nothing has even what he seems to have taken from him, ending up with no reward at all (see also Luke 8:18). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either.