Ulangan 1:1-46
Konteks1:1 This is what 1 Moses said to the assembly of Israel 2 in the Transjordanian 3 wastelands, the arid country opposite 4 Suph, 5 between 6 Paran 7 and Tophel, 8 Laban, 9 Hazeroth, 10 and Di Zahab 11 1:2 Now it is ordinarily an eleven-day journey 12 from Horeb 13 to Kadesh Barnea 14 by way of Mount Seir. 15 1:3 However, it was not until 16 the first day of the eleventh month 17 of the fortieth year 18 that Moses addressed the Israelites just as 19 the Lord had instructed him to do. 1:4 This took place after the defeat 20 of King Sihon 21 of the Amorites, whose capital was 22 in Heshbon, 23 and King Og of Bashan, whose capital was 24 in Ashtaroth, 25 specifically in Edrei. 26 1:5 So it was in the Transjordan, in Moab, that Moses began to deliver these words: 27
1:6 The Lord our God spoke to us at Horeb and said, “You have stayed 28 in the area of this mountain long enough. 1:7 Get up now, 29 resume your journey, heading for 30 the Amorite hill country, to all its areas 31 including the arid country, 32 the highlands, the Shephelah, 33 the Negev, 34 and the coastal plain – all of Canaan and Lebanon as far as the Great River, that is, the Euphrates. 1:8 Look! I have already given the land to you. 35 Go, occupy the territory that I, 36 the Lord, promised 37 to give to your ancestors 38 Abraham, Isaac, and Jacob, and to their descendants.” 39 1:9 I also said to you at that time, “I am no longer able to sustain you by myself. 1:10 The Lord your God has increased your population 40 to the point that you are now as numerous as the very stars of the sky. 41 1:11 Indeed, may the Lord, the God of your ancestors, make you a thousand times more numerous than you are now, blessing you 42 just as he said he would! 1:12 But how can I alone bear up under the burden of your hardship and strife? 1:13 Select wise and practical 43 men, those known among your tribes, whom I may appoint as your leaders.” 1:14 You replied to me that what I had said to you was good. 1:15 So I chose 44 as your tribal leaders wise and well-known men, placing them over you as administrators of groups of thousands, hundreds, fifties, and tens, and also as other tribal officials. 1:16 I furthermore admonished your judges at that time that they 45 should pay attention to issues among your fellow citizens 46 and judge fairly, 47 whether between one citizen and another 48 or a citizen and a resident foreigner. 49 1:17 They 50 must not discriminate in judgment, but hear the lowly 51 and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing.
1:18 So I instructed you at that time regarding everything you should do. 1:19 Then we left Horeb and passed through all that immense, forbidding wilderness that you saw on the way to the Amorite hill country as the Lord our God had commanded us to do, finally arriving at Kadesh Barnea. 1:20 Then I said to you, “You have come to the Amorite hill country which the Lord our God is about to give 52 us. 1:21 Look, he 53 has placed the land in front of you! 54 Go up, take possession of it, just as the Lord, the God of your ancestors, said to do. Do not be afraid or discouraged!” 1:22 So all of you approached me and said, “Let’s send some men ahead of us to scout out the land and bring us back word as to how we should attack it and what the cities are like there.” 1:23 I thought this was a good idea, 55 so I sent 56 twelve men from among you, one from each tribe. 1:24 They left and went up to the hill country, coming to the Eshcol Valley, 57 which they scouted out. 1:25 Then they took 58 some of the produce of the land and carried it back down to us. They also brought a report to us, saying, “The land that the Lord our God is about to give us is good.”
1:26 You were not willing to go up, however, but instead rebelled against the Lord your God. 59 1:27 You complained among yourselves privately 60 and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us! 1:28 What is going to happen to us? Our brothers have drained away our courage 61 by describing people who are more numerous 62 and taller than we are, and great cities whose defenses appear to be as high as heaven 63 itself! Moreover, they said they saw 64 Anakites 65 there.” 1:29 So I responded to you, “Do not be terrified 66 of them! 1:30 The Lord your God is about to go 67 ahead of you; he will fight for you, just as you saw him do in Egypt 68 1:31 and in the desert, where you saw him 69 carrying you along like a man carries his son. This he did everywhere you went until you came to this very place.” 1:32 However, through all this you did not have confidence in the Lord your God, 1:33 the one who was constantly going before you to find places for you to set up camp. He appeared by fire at night and cloud by day, to show you the way you ought to go.
1:34 When the Lord heard you, he became angry and made this vow: 70 1:35 “Not a single person 71 of this evil generation will see the good land that I promised to give to your ancestors! 1:36 The exception is Caleb son of Jephunneh; 72 he will see it and I will give him and his descendants the territory on which he has walked, because he has wholeheartedly followed me.” 73 1:37 As for me, the Lord was also angry with me on your account. He said, “You also will not be able to go there. 1:38 However, Joshua son of Nun, your assistant, 74 will go. Encourage him, because he will enable Israel to inherit the land. 75 1:39 Also, your infants, who you thought would die on the way, 76 and your children, who as yet do not know good from bad, 77 will go there; I will give them the land and they will possess it. 1:40 But as for you, 78 turn back and head for the desert by the way to the Red Sea.” 79
1:41 Then you responded to me and admitted, “We have sinned against the Lord. We will now go up and fight as the Lord our God has told us to do.” So you each put on your battle gear and prepared to go up to the hill country. 1:42 But the Lord told me: “Tell them this: ‘Do not go up and fight, because I will not be with you and you will be defeated by your enemies.’” 1:43 I spoke to you, but you did not listen. Instead you rebelled against the Lord 80 and recklessly went up to the hill country. 1:44 The Amorite inhabitants of that area 81 confronted 82 you and chased you like a swarm of bees, striking you down from Seir as far as Hormah. 83 1:45 Then you came back and wept before the Lord, but he 84 paid no attention to you whatsoever. 85 1:46 Therefore, you remained at Kadesh for a long time – indeed, for the full time. 86
Hakim-hakim 7:1-25
Konteks7:1 Jerub-Baal (that is, Gideon) and his men 87 got up the next morning and camped near the spring of Harod. 88 The Midianites 89 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. 90 Israel might brag, 91 ‘Our own strength has delivered us.’ 92 7:3 Now, announce to the men, 93 ‘Whoever is shaking with fear 94 may turn around and leave Mount Gilead.’” 95 Twenty-two thousand men 96 went home; 97 ten thousand remained. 7:4 The Lord spoke to Gideon again, “There are still too many men. 98 Bring them down to the water and I will thin the ranks some more. 99 When I say, ‘This one should go with you,’ pick him to go; 100 when I say, 101 ‘This one should not go with you,’ do not take him.” 102 7:5 So he brought the men 103 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.” 104 7:6 Three hundred men lapped; 105 the rest of the men 106 kneeled to drink water. 7:7 The Lord said to Gideon, “With the three hundred men who lapped I will deliver the whole army 107 and I will hand Midian over to you. 108 The rest of the men should go home.” 109 7:8 The men 110 who were chosen 111 took supplies 112 and their trumpets. Gideon 113 sent all the men of Israel back to their homes; 114 he kept only three hundred men. Now the Midianites 115 were camped down below 116 in the valley.
7:9 That night the Lord said to Gideon, 117 “Get up! Attack 118 the camp, for I am handing it over to you. 119 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 120 and attack the camp.” So he went down with Purah his servant to where the sentries were guarding the camp. 121 7:12 Now the Midianites, Amalekites, and the people from the east covered the valley like a swarm of locusts. 122 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. 123 The man 124 said, “Look! I had a dream. I saw 125 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.” 126 7:14 The other man said, 127 “Without a doubt this symbolizes 128 the sword of Gideon son of Joash, the Israelite. God is handing Midian and all the army over to him.”
7:15 When Gideon heard the report of the dream and its interpretation, he praised God. 129 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. 130 He gave them all trumpets and empty jars with torches inside them. 131 7:17 He said to them, “Watch me and do as I do. Watch closely! 132 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 133 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. 134 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. 135 Then they yelled, “A sword for the Lord and for Gideon!” 7:21 They stood in order 136 all around the camp. The whole army ran away; they shouted as they scrambled away. 137 7:22 When the three hundred men blew their trumpets, the Lord caused the Midianites to attack one another with their swords 138 throughout 139 the camp. The army fled to Beth Shittah on the way to Zererah. They went 140 to the border of Abel Meholah near Tabbath. 7:23 Israelites from Naphtali, Asher, and Manasseh answered the call and chased the Midianites. 141
7:24 Now Gideon sent messengers throughout the Ephraimite hill country who announced, “Go down and head off the Midianites. 142 Take control of the fords of the streams 143 all the way to Beth Barah and the Jordan River.” 144 When all the Ephraimites had assembled, 145 they took control of the fords 146 all the way to Beth Barah and the Jordan River. 7:25 They captured the two Midianite generals, Oreb and Zeeb. 147 They executed Oreb on the rock of Oreb and Zeeb 148 in the winepress of Zeeb. They chased the Midianites 149 and brought the heads of Oreb and Zeeb to Gideon, who was now on the other side of the Jordan River. 150
Markus 11:1-18
Konteks11:1 Now 151 as they approached Jerusalem, 152 near Bethphage 153 and Bethany, at the Mount of Olives, 154 Jesus 155 sent two of his disciples 11:2 and said to them, “Go to the village ahead of you. 156 As soon as you enter it, you will find a colt tied there that has never been ridden. 157 Untie it and bring it here. 11:3 If anyone says to you, ‘Why are you doing this?’ say, ‘The Lord needs it 158 and will send it back here soon.’” 11:4 So 159 they went and found a colt tied at a door, outside in the street, and untied it. 11:5 Some people standing there said to them, “What are you doing, untying that colt?” 11:6 They replied as Jesus had told them, and the bystanders 160 let them go. 11:7 Then 161 they brought the colt to Jesus, threw their cloaks 162 on it, and he sat on it. 163 11:8 Many spread their cloaks on the road and others spread branches they had cut in the fields. 11:9 Both those who went ahead and those who followed kept shouting, “Hosanna! 164 Blessed is the one who comes in the name of the Lord! 165 11:10 Blessed is the coming kingdom of our father David! Hosanna in the highest!” 11:11 Then 166 Jesus 167 entered Jerusalem and went to the temple. And after looking around at everything, he went out to Bethany with the twelve since it was already late.
11:12 Now 168 the next day, as they went out from Bethany, he was hungry. 11:13 After noticing in the distance a fig tree with leaves, he went to see if he could find any fruit 169 on it. When he came to it he found nothing but leaves, for it was not the season for figs. 11:14 He said to it, 170 “May no one ever eat fruit from you again.” And his disciples heard it. 171
11:15 Then 172 they came to Jerusalem. 173 Jesus 174 entered the temple area 175 and began to drive out those who were selling and buying in the temple courts. 176 He turned over the tables of the money changers and the chairs of those selling doves, 11:16 and he would not permit anyone to carry merchandise 177 through the temple courts. 178 11:17 Then he began to teach 179 them and said, “Is it not written: ‘My house will be called a house of prayer for all nations’? 180 But you have turned it into a den 181 of robbers!” 182 11:18 The chief priests and the experts in the law 183 heard it and they considered how they could assassinate 184 him, for they feared him, because the whole crowd was amazed by his teaching.
[1:1] 1 tn Heb “These are the words.”
[1:1] 2 tn Heb “to all Israel.”
[1:1] 3 tn Heb “on the other side of the Jordan.” This would appear to favor authorship by someone living on the west side of the Jordan, that is, in Canaan, whereas the biblical tradition locates Moses on the east side (cf. v. 5). However the Hebrew phrase בְּעֵבֶר הַיּרְדֵּן (bÿ’ever hayyrÿden) is a frozen form meaning “Transjordan,” a name appropriate from any geographical vantage point. To this day, one standing east of the Jordan can describe himself as being in Transjordan.
[1:1] 4 tn The Hebrew term מוֹל (mol) may also mean “in front of” or “near” (cf. NCV, TEV, CEV, NLT).
[1:1] 5 sn This place is otherwise unattested and its location is unknown. Perhaps it is Khirbet Sufah, 4 mi (6 km) SSE of Madaba, Jordan.
[1:1] 6 tn The Hebrew term בֵּין (ben) may suggest “in the area of.”
[1:1] 7 sn Paran is the well-known desert area between Mount Sinai and Kadesh Barnea (cf. Num 10:12; 12:16).
[1:1] 8 sn Tophel refers possibly to et£-T£afîleh, 15 mi (25 km) SE of the Dead Sea, or to Da‚bîlu, another name for Paran. See H. Cazelles, “Tophel (Deut. 1:1),” VT 9 (1959): 412-15.
[1:1] 9 sn Laban. Perhaps this refers to Libnah (Num 33:20).
[1:1] 10 sn Hazeroth. This probably refers to àAin Khadra. See Y. Aharoni, The Land of the Bible, 199-200.
[1:1] 11 sn Di Zahab. Perhaps this refers to Mina al-Dhahab on the eastern Sinai coast.
[1:2] 12 sn An eleven-day journey was about 140 mi (233 km).
[1:2] 13 sn Horeb is another name for Sinai. “Horeb” occurs 9 times in the Book of Deuteronomy and “Sinai” only once (33:2). “Sinai” occurs 13 times in the Book of Exodus and “Horeb” only 3 times.
[1:2] 14 sn Kadesh Barnea. Possibly this refers to àAin Qudeis, about 50 mi (80 km) southwest of Beer Sheba, but more likely to àAin Qudeirat, 5 mi (8 km) NW of àAin Qudeis. See R. Cohen, “Did I Excavate Kadesh-Barnea?” BAR 7 (1981): 20-33.
[1:2] 15 sn Mount Seir is synonymous with Edom. “By way of Mount Seir” refers to the route from Horeb that ended up in Edom Cf. CEV “by way of the Mount Seir Road”; TEV “by way of the hill country of Edom.”
[1:3] 16 tn Heb “in” or “on.” Here there is a contrast between the ordinary time of eleven days (v. 2) and the actual time of forty years, so “not until” brings out that vast disparity.
[1:3] 17 sn The eleventh month is Shebat in the Hebrew calendar, January/February in the modern (Gregorian) calendar.
[1:3] 18 sn The fortieth year would be 1406
[1:3] 19 tn Heb “according to all which.”
[1:4] 20 tn Heb “when he struck [or “smote”].”
[1:4] 21 sn See Deut 2:26–3:22.
[1:4] 23 sn Heshbon is probably modern Tell Hesban, about 7.5 mi (12 km) south southwest of Amman, Jordan.
[1:4] 25 sn Ashtaroth is probably Tell àAshtarah, about 22 mi (35 km) due east of the Sea of Galilee.
[1:4] 26 sn Edrei is probably modern Deràa, 60 mi (95 km) south of Damascus (see Num 21:33; Josh 12:4; 13:12, 31).
[1:5] 27 tn Heb “this instruction”; KJV, NIV, NRSV “this law”; TEV “God’s laws and teachings.” The Hebrew noun תוֹרָה (torah) is derived from the verb יָרָה (yarah, “to teach”) and here it refers to the Book of Deuteronomy, not the Pentateuch as a whole.
[1:6] 28 tn Heb “lived”; “dwelled.”
[1:7] 29 tn Heb “turn”; NAB “Leave here”; NIV, TEV “Break camp.”
[1:7] 31 tn Heb “its dwelling places.”
[1:7] 32 tn Heb “the Arabah” (so ASV, NAB, NIV, NRSV).
[1:7] 33 tn Heb “lowlands” (so TEV) or “steppes”; NIV, CEV, NLT “the western foothills.”
[1:7] sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country.
[1:7] 34 sn The Hebrew term Negev means literally “desert” or “south” (so KJV, ASV). It refers to the area south of Beer Sheba and generally west of the Arabah Valley between the Dead Sea and the Gulf of Aqaba.
[1:8] 35 tn Heb “I have placed before you the land.”
[1:8] 36 tn Heb “the
[1:8] 37 tn Heb “swore” (so NAB, NIV, NRSV, NLT). This refers to God’s promise, made by solemn oath, to give the patriarchs the land.
[1:8] 38 tn Heb “fathers” (also in vv. 11, 21, 35).
[1:8] 39 tn Heb “their seed after them.”
[1:10] 40 tn Heb “multiplied you.”
[1:10] 41 tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:11] 42 tn Heb “may he bless you.”
[1:13] 43 tn The Hebrew verb נְבֹנִים (nÿvonim, from בִּין [bin]) is a Niphal referring to skill or intelligence (see T. Fretheim, NIDOTTE 1:652-53).
[1:15] 44 tn Or “selected”; Heb “took.”
[1:16] 45 tn Or “you.” A number of English versions treat the remainder of this verse and v. 17 as direct discourse rather than indirect discourse (cf. KJV, NAB, NIV, NRSV, NLT).
[1:16] 46 tn Heb “brothers.” The term “brothers” could, in English, be understood to refer to siblings, so “fellow citizens” has been used in the translation.
[1:16] 47 tn The Hebrew word צֶדֶק (tsedeq, “fairly”) carries the basic idea of conformity to a norm of expected behavior or character, one established by God himself. Fair judgment adheres strictly to that norm or standard (see D. Reimer, NIDOTTE 3:750).
[1:16] 48 tn Heb “between a man and his brother.”
[1:16] 49 tn Heb “his stranger” or “his sojourner”; NAB, NIV “an alien”; NRSV “resident alien.” The Hebrew word גֵּר (ger) commonly means “foreigner.”
[1:17] 50 tn Heb “you,” and throughout the verse (cf. NASB, NRSV).
[1:17] 51 tn Heb “the small,” but referring to social status, not physical stature.
[1:20] 52 tn The Hebrew participle has an imminent future sense here, although many English versions treat it as a present tense (“is giving us,” NAB, NIV, NRSV) or a predictive future (“will give us,” NCV).
[1:21] 53 tn Heb “the
[1:21] 54 tn Or “has given you the land” (cf. NAB, NIV, NRSV).
[1:23] 55 tn Heb “the thing was good in my eyes.”
[1:23] 56 tn Or “selected” (so NIV, NRSV, TEV); Heb “took.”
[1:24] 57 tn Or “the Wadi Eshcol” (so NAB).
[1:24] sn The Eshcol Valley is a verdant valley near Hebron, still famous for its viticulture (cf. Num 13:22-23). The Hebrew name “Eshcol” means “trestle,” that is, the frame on which grape vines grow.
[1:25] 58 tn The Hebrew text includes “in their hand,” which is unnecessary and somewhat redundant in English style.
[1:26] 59 tn Heb “the mouth of the
[1:27] 60 tn Heb “in your tents,” that is, privately.
[1:28] 61 tn Heb “have caused our hearts to melt.”
[1:28] 62 tn Heb “greater.” Many English versions understand this to refer to physical size or strength rather than numbers (cf. “stronger,” NAB, NIV, NRSV; “bigger,” NASB).
[1:28] 63 tn Or “as the sky.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.
[1:28] 64 tn Heb “we have seen.”
[1:28] 65 tn Heb “the sons of the Anakim.”
[1:28] sn Anakites were giant people (Num 13:33; Deut 2:10, 21; 9:2) descended from a certain Anak whose own forefather Arba founded the city of Kiriath Arba, i.e., Hebron (Josh 21:11).
[1:29] 66 tn Heb “do not tremble and do not be afraid.” Two synonymous commands are combined for emphasis.
[1:30] 67 tn The Hebrew participle indicates imminent future action here, though some English versions treat it as a predictive future (“will go ahead of you,” NCV; cf. also TEV, CEV).
[1:30] 68 tn Heb “according to all which he did for you in Egypt before your eyes.”
[1:31] 69 tn Heb “the
[1:34] 70 tn Heb “and swore,” i.e., made an oath or vow.
[1:35] 71 tn Heb “Not a man among these men.”
[1:36] 72 sn Caleb had, with Joshua, brought back to Israel a minority report from Canaan urging a conquest of the land, for he was confident of the
[1:36] 73 tn Heb “the
[1:38] 74 tn Heb “the one who stands before you”; NAB “your aide”; TEV “your helper.”
[1:38] 75 tn Heb “it”; the referent (the land) has been specified in the translation for clarity.
[1:39] 76 tn Heb “would be a prey.”
[1:39] 77 sn Do not know good from bad. This is a figure of speech called a merism (suggesting a whole by referring to its extreme opposites). Other examples are the tree of “the knowledge of good and evil” (Gen 2:9), the boy who knows enough “to reject the wrong and choose the right” (Isa 7:16; 8:4), and those who “cannot tell their right hand from their left” (Jonah 4:11). A young child is characterized by lack of knowledge.
[1:40] 78 tn The Hebrew pronoun is plural, as are the following verbs, indicating that Moses and the people are addressed (note v. 41).
[1:40] 79 tn Heb “the Reed Sea.” “Reed” is a better translation of the Hebrew סוּף (suf), traditionally rendered “red.” The name “Red Sea” is based on the LXX which referred to it as ἐρυθρᾶς θαλάσσης (eruqra" qalassh", “red sea”). Nevertheless, because the body of water in question is known in modern times as the Red Sea, this term was used in the translation. The part of the Red Sea in view here is not the one crossed in the exodus but its eastern arm, now known as the Gulf of Eilat or Gulf of Aqaba.
[1:43] 80 tn Heb “the mouth of the
[1:44] 81 tn Heb “in that hill country,” repeating the end of v. 43.
[1:44] 82 tn Heb “came out to meet.”
[1:44] 83 sn Hormah is probably Khirbet el-Meshash, 5.5 mi (9 km) west of Arad and 7.5 mi (12 km) SE of Beer Sheba. Its name is a derivative of the verb חָרָם (kharam, “to ban; to exterminate”). See Num 21:3.
[1:45] 84 tn Heb “the
[1:45] 85 tn Heb “did not hear your voice and did not turn an ear to you.”
[1:46] 86 tn Heb “like the days which you lived.” This refers to the rest of the forty-year period in the desert before Israel arrived in Moab.
[7:1] 87 tn Heb “and all the people who were with him.”
[7:1] 88 sn The name Harod means, ironically, “trembling.”
[7:1] 89 tn Heb “Midian.” The LXX reads “and Amalek” (cf. v. 12; 6:33).
[7:2] 90 tn Heb “the people who are with you are too numerous for me to give Midian into their hand.”
[7:2] 91 tn Heb “might glorify itself against me.”
[7:2] 92 tn Heb “my hand has delivered me.”
[7:3] 93 tn Heb “call into the ears of the people.”
[7:3] 94 tn Heb “afraid and shaking.”
[7:3] 95 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] 96 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] 97 tn Or “turned around, back.”
[7:4] 98 tn Heb “too many people.”
[7:4] 99 tn Heb “test them for you there.”
[7:4] 100 tn Heb “he should go with you.”
[7:4] 101 tn Heb also has “to you.”
[7:4] 102 tn Heb “he should not go.”
[7:5] 103 tn Heb “the people.”
[7:5] 104 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] 105 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] 106 tn Heb “the people.”
[7:7] 107 tn Heb “you.” The Hebrew pronoun is masculine plural, probably referring to the entire army.
[7:7] 108 tn The Hebrew pronoun here is singular.
[7:7] 109 tn Heb “All the people should go, each to his place.”
[7:8] 110 tn Heb “The people.”
[7:8] 111 tn The words “who were chosen” are supplied in the translation for clarification.
[7:8] 112 tn The Hebrew text has “in their hands.”
[7:8] 113 tn Heb “he”; the referent (Gideon) has been specified in the translation for clarity.
[7:8] 116 tn The Hebrew text adds “him” (i.e., Gideon).
[7:9] 117 tn Heb “him”; the referent (Gideon) has been specified in the translation for clarity.
[7:9] 118 tn Heb “Go down against.”
[7:9] 119 tn The Hebrew verbal form is a perfect, emphasizing the certainty of the promise.
[7:11] 120 tn Heb “your hands will be strengthened.”
[7:11] 121 tn Heb “to the edge of the ones in battle array who were in the camp.”
[7:12] 122 tn Heb “Midian, Amalek, and the sons of the east were falling in the valley like locusts in great number.”
[7:13] 123 tn Heb “And Gideon came, and, look, a man was relating to his friend a dream.”
[7:13] 124 tn Heb “he”; the referent (the man mentioned in the previous clause) has been specified in the translation for clarity.
[7:13] 125 tn Heb “Look!” The repetition of this interjection, while emphatic in Hebrew, would be redundant in the English translation.
[7:13] 126 tn Heb “It came to the tent and struck it and it fell. It turned it upside down and the tent fell.”
[7:14] 127 tn Heb “answered and said.”
[7:14] 128 tn Heb “This can be nothing but.”
[7:15] 129 tn Heb “he bowed down” or “worshiped.”
[7:16] 131 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.
[7:19] 133 tn Heb “Gideon went, along with the hundred men who were with him, to the edge of the camp.”
[7:19] 134 tn Heb “that were in their hands.”
[7:20] 135 tn The Hebrew text adds, “in order to blow [them].” This has not been included in the translation for stylistic reasons.
[7:21] 136 tn Heb “each in his place.”
[7:22] 138 tn Heb “the
[7:22] 139 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] 140 tn The words “they went” are supplied in the translation for clarification.
[7:24] 142 tn Heb “to meet Midian.”
[7:24] 143 tn Heb “capture before them the waters.”
[7:24] 144 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] 145 tn Heb “And all the men of Ephraim were summoned.”
[7:24] 146 tn Heb “they captured the waters.”
[7:25] 147 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] 148 tn The Hebrew text repeats the verb “executed.” This has not been repeated in the translation for stylistic reasons.
[7:25] 150 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).
[11:1] 151 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:1] 152 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:1] 153 sn The exact location of the village of Bethphage is not known. Most put it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.
[11:1] 154 sn “Mountain” in English generally denotes a higher elevation than it often does in reference to places in Palestine. The Mount of Olives is really a ridge running north to south about 3 kilometers (1.8 miles) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 30 meters (100 ft) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
[11:1] 155 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:2] 156 tn Grk “the village lying before you” (BDAG 530 s.v. κατέναντι 2.b).
[11:2] 157 tn Grk “a colt tied there on which no one of men has ever sat.”
[11:3] 158 sn The custom called angaria allowed the impressment of animals for service to a significant figure.
[11:4] 159 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[11:6] 160 tn Grk “they”; the referent (the people mentioned in v. 5) has been specified in the translation for clarity.
[11:7] 161 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:7] 162 tn Grk “garments”; but this refers in context to their outer cloaks. The action is like 2 Kgs 9:13.
[11:7] 163 sn See Zech 9:9, a prophecy fulfilled here (cf. Matt 21:5; John 12:15.
[11:9] 164 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” The introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[11:9] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[11:9] 165 sn A quotation from Ps 118:25-26.
[11:11] 166 tn Here καί (kai) has been translated as “Then” to indicate the transition from the previous narrative.
[11:11] 167 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:12] 168 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[11:13] 169 tn Grk “anything.”
[11:14] 170 tn Grk “And answering, he said to it.” The participle ἀποκριθείς (apokriqeis) is redundant and has not been translated.
[11:14] 171 sn Mark 11:12-14. The incident of the cursing of the fig tree occurs before he enters the temple for a third time (11:27ff) and is questioned at length by the religious leaders (11:27-12:40). It appears that Mark records the incident as a portent of what is going to happen to the leadership in Jerusalem who were supposed to have borne spiritual fruit but have been found by Messiah at his coming to be barren. The fact that the nation as a whole is indicted is made explicit in chapter 13:1-37 where Jesus speaks of Jerusalem’s destruction and his second coming.
[11:15] 172 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[11:15] 173 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:15] 174 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[11:15] 175 tn Grk “the temple.”
[11:15] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[11:15] 176 tn Grk “the temple.”
[11:15] sn Matthew (21:12-27), Mark (here, 11:15-19), and Luke (19:45-46) record this incident of the temple cleansing at the end of Jesus’ ministry. John (2:13-16) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.
[11:16] 177 tn Or “things.” The Greek word σκεῦος (skeuos) can refer to merchandise, property, goods, a vessel, or even generally “things” (but in the sense of some implement or tool). The idea here is almost certainly restricted to merchandise, rather than the more general “things,” although some suggest from the parallel with m. Berakhot 9.5 that Jesus was not even allowing sandals, staffs, or coin-purses to be carried through the court. The difficulty with this interpretation, however, is that it is fundamentally an appeal to Jewish oral tradition (something Jesus rarely sided with) as well as being indiscriminate toward all the worshipers.
[11:16] 178 tn Grk “the temple.”
[11:17] 179 tn The imperfect ἐδίδασκεν (edidasken) is here taken ingressively.
[11:17] 180 sn A quotation from Isa 56:7.
[11:17] 181 tn Or “a hideout” (see L&N 1.57).
[11:17] 182 sn A quotation from Jer 7:11. The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.
[11:18] 183 tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.
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