Kejadian 31:13
Konteks31:13 I am the God of Bethel, 1 where you anointed 2 the sacred stone and made a vow to me. 3 Now leave this land immediately 4 and return to your native land.’”
Imamat 27:1-34
Konteks27:1 The Lord spoke to Moses: 27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering 5 based on the conversion value of persons to the Lord, 6 27:3 the conversion value of the male 7 from twenty years old up to sixty years old 8 is fifty shekels by the standard of the sanctuary shekel. 9 27:4 If the person is a female, the conversion value is thirty shekels. 27:5 If the person is from five years old up to twenty years old, the conversion value of the male is twenty shekels, and for the female ten shekels. 27:6 If the person is one month old up to five years old, the conversion value of the male is five shekels of silver, 10 and for the female the conversion value is three shekels of silver. 27:7 If the person is from sixty years old and older, if he is a male the conversion value is fifteen shekels, and for the female ten shekels. 27:8 If he is too poor to pay the conversion value, he must stand the person before the priest and the priest will establish his conversion value; 11 according to what the man who made the vow can afford, 12 the priest will establish his conversion value.
27:9 “‘If what is vowed is a kind of animal from which an offering may be presented 13 to the Lord, anything which he gives to the Lord from this kind of animal 14 will be holy. 27:10 He must not replace or exchange it, good for bad or bad for good, and if he does indeed exchange one animal for another animal, then both the original animal 15 and its substitute will be holy. 27:11 If what is vowed is an unclean animal from which an offering must not be presented to the Lord, then he must stand the animal before the priest, 27:12 and the priest will establish its conversion value, 16 whether good or bad. According to the assessed conversion value of the priest, thus it will be. 27:13 If, however, the person who made the vow redeems the animal, 17 he must add one fifth to 18 its conversion value.
27:14 “‘If a man consecrates his house as holy to the Lord, the priest will establish its conversion value, whether good or bad. Just as the priest establishes its conversion value, thus it will stand. 19 27:15 If the one who consecrates it redeems his house, he must add to it one fifth of its conversion value in silver, and it will belong to him. 20
27:16 “‘If a man consecrates to the Lord some of his own landed property, the conversion value must be calculated in accordance with the amount of seed needed to sow it, 21 a homer of barley seed being priced at fifty shekels of silver. 22 27:17 If he consecrates his field in the jubilee year, 23 the conversion value will stand, 27:18 but if 24 he consecrates his field after the jubilee, the priest will calculate the price 25 for him according to the years that are left until the next jubilee year, and it will be deducted from the conversion value. 27:19 If, however, the one who consecrated the field redeems it, 26 he must add to it one fifth of the conversion price 27 and it will belong to him. 28 27:20 If he does not redeem the field, but sells 29 the field to someone else, he may never redeem it. 27:21 When it reverts 30 in the jubilee, the field will be holy to the Lord like a permanently dedicated field; 31 it will become the priest’s property. 32
27:22 “‘If he consecrates to the Lord a field he has purchased, 33 which is not part of his own landed property, 27:23 the priest will calculate for him the amount of its conversion value until the jubilee year, and he must pay 34 the conversion value on that jubilee day as something that is holy to the Lord. 27:24 In the jubilee year the field will return to the one from whom he bought it, the one to whom it belongs as landed property. 27:25 Every conversion value must be calculated by the standard of the sanctuary shekel; 35 twenty gerahs to the shekel.
27:26 “‘Surely no man may consecrate a firstborn that already belongs to the Lord as a firstborn among the animals; whether it is an ox or a sheep, it belongs to the Lord. 36 27:27 If, however, 37 it is among the unclean animals, he may ransom it according to 38 its conversion value and must add one fifth to it, but if it is not redeemed it must be sold according to its conversion value.
27:28 “‘Surely anything which a man permanently dedicates to the Lord 39 from all that belongs to him, whether from people, animals, or his landed property, must be neither sold nor redeemed; anything permanently dedicated is most holy to the Lord. 27:29 Any human being who is permanently dedicated 40 must not be ransomed; such a person must be put to death.
27:30 “‘Any tithe 41 of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. 27:31 If a man redeems 42 part of his tithe, however, he must add one fifth to it. 43 27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. 44 27:33 The owner 45 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 46 both the original animal 47 and its substitute will be holy. 48 It must not be redeemed.’”
27:34 These are the commandments which the Lord commanded Moses to tell the Israelites 49 at Mount Sinai.
Bilangan 6:1-20
Konteks6:1 50 Then the Lord spoke to Moses: 6:2 “Speak to the Israelites, and tell them, ‘When either a man or a woman 51 takes a special vow, 52 to take a vow 53 as a Nazirite, 54 to separate 55 himself to the Lord, 6:3 he must separate 56 himself from wine and strong drink, he must drink neither vinegar 57 made from wine nor vinegar made from strong drink, nor may he drink any juice 58 of grapes, nor eat fresh grapes or raisins. 59 6:4 All the days of his separation he must not eat anything that is produced by the grapevine, from seed 60 to skin. 61
6:5 “‘All the days of the vow 62 of his separation no razor may be used on his head 63 until the time 64 is fulfilled for which he separated himself to the Lord. He will be holy, 65 and he must let 66 the locks of hair on his head grow long.
6:6 “‘All the days that he separates himself to the Lord he must not contact 67 a dead body. 68 6:7 He must not defile himself even 69 for his father or his mother or his brother or his sister if they die, 70 because the separation 71 for 72 his God is on his head. 6:8 All the days of his separation he must be holy to the Lord.
6:9 “‘If anyone dies very suddenly 73 beside him and he defiles 74 his consecrated head, 75 then he must shave his head on the day of his purification – on the seventh day he must shave it. 6:10 On the eighth day he is to bring 76 two turtledoves or two young pigeons to the priest, to the entrance to the tent of meeting. 6:11 Then the priest will offer one for a purification offering 77 and the other 78 as a burnt offering, 79 and make atonement 80 for him, because of his transgression 81 in regard to the corpse. So he must reconsecrate 82 his head on that day. 6:12 He must rededicate 83 to the Lord the days of his separation and bring a male lamb in its first year as a reparation offering, 84 but the former days will not be counted 85 because his separation 86 was defiled.
6:13 “‘Now this is the law of the Nazirite: When the days of his separation are fulfilled, he must be brought 87 to the entrance of the tent of meeting, 6:14 and he must present his offering 88 to the Lord: one male lamb in its first year without blemish for a burnt offering, one ewe lamb in its first year without blemish for a purification offering, one ram without blemish for a peace offering, 89 6:15 and a basket of bread made without yeast, cakes of fine flour mixed with olive oil, wafers made without yeast and smeared with olive oil, and their 90 grain offering and their drink offerings. 91
6:16 “‘Then the priest must present all these 92 before the Lord and offer 93 his purification offering and his burnt offering. 6:17 Then he must offer the ram as a peace offering 94 to the Lord, with the basket of bread made without yeast; the priest must also offer his grain offering and his drink offering.
6:18 “‘Then the Nazirite must shave his consecrated head 95 at the entrance to the tent of meeting and must take the hair from his consecrated head and put it on the fire 96 where the peace offering is burning. 97 6:19 And the priest must take the boiled shoulder of the ram, one cake made without yeast from the basket, and one wafer made without yeast, and put them on the hands of the Nazirite after he has shaved his consecrated head; 98 6:20 then the priest must wave them as a wave offering 99 before the Lord; it is a holy portion for the priest, together with the breast of the wave offering and the thigh of the raised offering. 100 After this the Nazirite may drink 101 wine.’
Bilangan 21:2-3
Konteks21:2 So Israel made a vow 102 to the Lord and said, “If you will indeed deliver 103 this people into our 104 hand, then we will utterly destroy 105 their cities.” 21:3 The Lord listened to the voice of Israel and delivered up the Canaanites, 106 and they utterly destroyed them and their cities. So the name of the place was called 107 Hormah.
Yudas 1:1
Konteks1:1 From Jude, 108 a slave 109 of Jesus Christ and brother of James, 110 to those who are called, wrapped in the love of 111 God the Father and kept for 112 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 113 a slave 114 of Jesus Christ and brother of James, 115 to those who are called, wrapped in the love of 116 God the Father and kept for 117 Jesus Christ.
Yudas 1:1
Konteks1:1 From Jude, 118 a slave 119 of Jesus Christ and brother of James, 120 to those who are called, wrapped in the love of 121 God the Father and kept for 122 Jesus Christ.
1 Samuel 1:11
Konteks1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 123 on the suffering of your female servant, 124 remembering me and not forgetting your servant, and give a male child 125 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 126
1 Samuel 1:28
Konteks1:28 Now I dedicate him to the Lord. From this time on he is dedicated to the Lord.” Then they 127 worshiped the Lord there.
1 Samuel 1:1
Konteks1:1 There was a man from Ramathaim Zophim, 128 from the hill country of Ephraim, whose name was Elkanah. He was the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph, an Ephraimite.
1 Samuel 14:24
Konteks14:24 Now the men of Israel were hard pressed that day, for Saul had made the army agree to this oath: “Cursed be the man who eats food before evening! I will get my vengeance on my enemies!” So no one in the army ate anything.
1 Samuel 14:2
Konteks14:2 Now Saul was sitting under a pomegranate tree in Migron, on the outskirts of Gibeah. The army that was with him numbered about six hundred men.
1 Samuel 15:8
Konteks15:8 He captured King Agag of the Amalekites alive, but he executed all Agag’s people 129 with the sword.
Nehemia 9:1--10:39
Konteks9:1 On the twenty-fourth day of this same month the Israelites assembled; they were fasting and wearing sackcloth, their heads covered with dust. 9:2 Those truly of Israelite descent 130 separated from all the foreigners, 131 standing and confessing their sins and the iniquities of their ancestors. 132 9:3 For one-fourth of the day they stood in their place and read from the book of the law of the LORD their God, and for another fourth they were confessing their sins 133 and worshiping the LORD their God. 9:4 Then the Levites – Jeshua, Binnui, 134 Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Kenani – stood on the steps and called out loudly 135 to the LORD their God. 9:5 The Levites – Jeshua, Kadmiel, Bani, Hashabneiah, Sherebiah, Hodiah, Shebaniah, and Pethahiah – said, “Stand up and bless the LORD your God!”
“May you be blessed, O LORD our God, from age to age. 136 May your glorious name 137 be blessed; may it be lifted up above all blessing and praise. 9:6 You alone are the LORD. You made the heavens, even the highest heavens, 138 along with all their multitude of stars, 139 the earth and all that is on it, the seas and all that is in them. You impart life to them all, and the multitudes of heaven worship you.
9:7 “You are the LORD God who chose Abram and brought him forth from Ur of the Chaldeans. You changed his name to Abraham. 9:8 When you perceived that his heart was faithful toward you, you established a 140 covenant with him to give his descendants 141 the land of the Canaanites, the Hittites, the Amorites, the Perizzites, the Jebusites, and the Girgashites. You have fulfilled your promise, 142 for you are righteous.
9:9 “You saw the affliction of our ancestors in Egypt, and you heard their cry at the Red Sea. 143 9:10 You performed awesome signs 144 against Pharaoh, against his servants, and against all the people of his land, for you knew that the Egyptians 145 had acted presumptuously 146 against them. You made for yourself a name that is celebrated to this day. 9:11 You split the sea before them, and they crossed through 147 the sea on dry ground! But you threw their pursuers 148 into the depths, like a stone into surging 149 waters. 9:12 You guided them with a pillar of cloud by day and with a pillar of fire by night to illumine for them the path they were to travel.
9:13 “You came down on Mount Sinai and spoke with them from heaven. You provided them with just judgments, true laws, and good statutes and commandments. 9:14 You made known to them your holy Sabbath; you issued commandments, statutes, and law to them through 150 Moses your servant. 9:15 You provided bread from heaven for them in their time of hunger, and you brought forth water from the rock for them in their time of thirst. You told them to enter in order to possess the land that you had sworn 151 to give them.
9:16 “But they – our ancestors 152 – behaved presumptuously; they rebelled 153 and did not obey your commandments. 9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. 154 But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. 155 You did not abandon them, 9:18 even when they made a cast image of a calf for themselves and said, ‘This is your God who brought you up from Egypt,’ or when they committed atrocious 156 blasphemies.
9:19 “Due to your great compassion you did not abandon them in the desert. The pillar of cloud did not stop guiding them in the path by day, 157 nor did the pillar of fire stop illuminating for them by night the path on which they should travel. 9:20 You imparted your good Spirit to instruct them. You did not withhold your manna from their mouths; you provided water for their thirst. 9:21 For forty years you sustained them. Even in the desert they never lacked anything. Their clothes did not wear out and their feet did not swell.
9:22 “You gave them kingdoms and peoples, and you allocated them to every corner of the land. 158 They inherited the land of King Sihon of Heshbon 159 and the land of King Og of Bashan. 9:23 You multiplied their descendants like the stars of the sky. You brought them to the land you had told their ancestors to enter in order to possess. 9:24 Their descendants 160 entered and possessed the land. You subdued before them the Canaanites who were the inhabitants of the land. You delivered them into their hand, together with their kings and the peoples of the land, to deal with as they pleased. 9:25 They captured fortified cities and fertile land. They took possession of houses full of all sorts of good things – wells previously dug, vineyards, olive trees, and fruit trees in abundance. They ate until they were full 161 and grew fat. They enjoyed to the full your great goodness.
9:26 “Nonetheless they grew disobedient and rebelled against you; they disregarded your law. 162 They killed your prophets who had solemnly admonished them in order to cause them to return to you. They committed atrocious blasphemies. 9:27 Therefore you delivered them into the hand of their adversaries, who oppressed them. But in the time of their distress they called to you, and you heard from heaven. In your abundant compassion you provided them with deliverers to rescue them from 163 their adversaries.
9:28 “Then, when they were at rest again, they went back to doing evil before you. Then you abandoned them to 164 their enemies, and they gained dominion over them. When they again cried out to you, in your compassion you heard from heaven and rescued them time and again. 9:29 And you solemnly admonished them in order to return them to your law, but they behaved presumptuously and did not obey your commandments. They sinned against your ordinances – those by which an individual, if he obeys them, 165 will live. They boldly turned from you; 166 they rebelled 167 and did not obey. 9:30 You prolonged your kindness 168 with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, 169 so you delivered them into the hands of the neighboring peoples. 170 9:31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God.
9:32 “So now, our God – the great, powerful, and awesome God, who keeps covenant fidelity 171 – do not regard as inconsequential 172 all the hardship that has befallen us – our kings, our leaders, our priests, our prophets, our ancestors, and all your people – from the days of the kings of Assyria until this very day! 9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. 173 It is we who have been in the wrong! 9:34 Our kings, our leaders, our priests, and our ancestors have not kept your law. They have not paid attention to your commandments or your testimonies by which you have solemnly admonished them. 9:35 Even when they were in their kingdom and benefiting from your incredible 174 goodness that you had lavished 175 on them in the spacious and fertile land you had set 176 before them, they did not serve you, nor did they turn from their evil practices.
9:36 “So today we are slaves! In the very land you gave to our ancestors to eat its fruit and to enjoy 177 its good things – we are slaves! 9:37 Its abundant produce goes to the kings you have placed over us due to our sins. They rule over our bodies and our livestock as they see fit, 178 and we are in great distress!
9:38 (10:1) 179 “Because of all of this we are entering into a binding covenant 180 in written form; 181 our leaders, our Levites, and our priests have affixed their names 182 on the sealed document.”
10:1 On the sealed documents were the following names: 183
Nehemiah the governor, son of Hacaliah, along with Zedekiah,
10:2 Seraiah, Azariah, Jeremiah,
10:3 Pashhur, Amariah, Malkijah,
10:4 Hattush, Shebaniah, Malluch,
10:5 Harim, Meremoth, Obadiah,
10:6 Daniel, Ginnethon, Baruch,
10:7 Meshullam, Abijah, Mijamin,
10:8 Maaziah, Bilgai, and Shemaiah. These were the priests.
10:9 The Levites were as follows:
Jeshua 184 son of Azaniah, Binnui of the sons of Henadad, Kadmiel.
10:10 Their colleagues 185 were as follows:
Shebaniah, Hodiah, Kelita, Pelaiah, Hanan,
10:11 Mica, Rehob, Hashabiah,
10:12 Zaccur, Sherebiah, Shebaniah,
10:13 Hodiah, Bani, and Beninu.
10:14 The leaders 186 of the people were as follows:
Parosh, Pahath-Moab, Elam, Zattu, Bani,
10:15 Bunni, Azgad, Bebai,
10:16 Adonijah, Bigvai, Adin,
10:17 Ater, Hezekiah, Azzur,
10:18 Hodiah, Hashum, Bezai,
10:19 Hariph, Anathoth, Nebai,
10:20 Magpiash, Meshullam, Hezir,
10:21 Meshezabel, Zadok, Jaddua,
10:22 Pelatiah, Hanan, Anaiah,
10:23 Hoshea, Hananiah, Hasshub,
10:24 Hallohesh, Pilha, Shobek,
10:25 Rehum, Hashabnah, Maaseiah,
10:26 Ahiah, Hanan, Anan,
10:27 Malluch, Harim, and Baanah.
10:28 “Now the rest of the people – the priests, the Levites, the gatekeepers, the singers, the temple attendants, and all those who have separated themselves from the neighboring peoples 187 because of the law of God, along with their wives, their sons, and their daughters, all of whom are able to understand – 10:29 hereby participate with their colleagues the town leaders 188 and enter into a curse and an oath 189 to adhere to 190 the law of God which was given through Moses the servant of God, and to obey 191 carefully all the commandments of the LORD our Lord, 192 along with his ordinances and his statutes.
10:30 “We will not give our daughters in marriage to the neighboring peoples, and we will not take their daughters in marriage for our sons. 10:31 We will not buy 193 on the Sabbath or on a holy day from the neighboring peoples who bring their wares and all kinds of grain to sell on the Sabbath day. We will let the fields lie fallow every seventh year, and we will cancel every loan. 194 10:32 We accept responsibility for fulfilling 195 the commands to give 196 one third of a shekel each year for the work of the temple 197 of our God, 10:33 for the loaves of presentation and for the regular grain offerings and regular burnt offerings, for the Sabbaths, for the new moons, for the appointed meetings, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the work of the temple of our God.
10:34 “We – the priests, the Levites, and the people – have cast lots concerning the wood offerings, to bring them to the temple of our God according to our families 198 at the designated times year by year to burn on the altar of the LORD our God, as is written in the law. 10:35 We also accept responsibility for 199 bringing the first fruits of our land and the first fruits of every fruit tree year by year to the temple of the LORD. 10:36 We also accept responsibility, as is written in the law, for bringing the firstborn of our sons and our cattle and the firstborn of our herds and of our flocks to the temple of our God, to the priests who are ministering in the temple of our God. 10:37 We will also bring the first of our coarse meal, of our contributions, of the fruit of every tree, of new wine, and of olive oil to the priests at the storerooms of the temple of our God, along with a tenth of the produce 200 of our land to the Levites, for the Levites are the ones who collect the tithes in all the cities where we work. 201 10:38 A priest of Aaron’s line 202 will be with the Levites when the Levites collect the tithes, and the Levites will bring up a tenth of the tithes to the temple of our God, to the storerooms of the treasury. 10:39 The Israelites and the Levites will bring the contribution of the grain, the new wine, and the olive oil to the storerooms where the utensils of the sanctuary are kept, and where the priests who minister stay, along with the gatekeepers and the singers. We will not neglect the temple of our God.”
Mazmur 22:25
Konteks22:25 You are the reason I offer praise 203 in the great assembly;
I will fulfill my promises before the Lord’s loyal followers. 204
Mazmur 56:12
Konteks56:12 I am obligated to fulfill the vows I made to you, O God; 205
I will give you the thank-offerings you deserve, 206
Mazmur 61:5
Konteks61:5 For you, O God, hear my vows;
you grant me the reward that belongs to your loyal followers. 207
Mazmur 61:8
Konteks61:8 Then I will sing praises to your name continually, 208
as I fulfill 209 my vows day after day.
Mazmur 66:13
Konteks66:13 I will enter 210 your temple with burnt sacrifices;
I will fulfill the vows I made to you,
Mazmur 76:11
Konteks76:11 Make vows to the Lord your God and repay them!
Let all those who surround him 211 bring tribute to the awesome one!
Mazmur 116:14
Konteks116:14 I will fulfill my vows to the Lord
before all his people.
Mazmur 116:18
Konteks116:18 I will fulfill my vows to the Lord
before all his people,
Mazmur 119:106
Konteks119:106 I have vowed and solemnly sworn
to keep your just regulations.
Mazmur 132:2
Konteks132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 212
Pengkhotbah 5:1-7
Konteks5:1 213 Be careful what you do 214 when you go to the temple 215 of God;
draw near to listen 216 rather than to offer a sacrifice 217 like fools, 218
for they do not realize that they are doing wrong.
5:2 Do not be rash with your mouth or hasty in your heart to bring up a matter before God,
for God is in heaven and you are on earth!
Therefore, let your words be few.
5:3 Just as dreams come when there are many cares, 219
so 220 the rash vow 221 of a fool occurs 222 when there are many words.
5:4 When you make a vow 223 to God, do not delay in paying it. 224
For God 225 takes no pleasure in fools:
Pay what you vow!
5:5 It is better for you not to vow
than to vow and not pay it. 226
5:6 Do not let your mouth cause you 227 to sin,
and do not tell the priest, 228 “It was a mistake!” 229
Why make God angry at you 230
so that he would destroy the work of your hands?”
5:7 Just as there is futility in many dreams,
so also in many words. 231
Therefore, fear God!
Yesaya 19:21
Konteks19:21 The Lord will reveal himself to the Egyptians, and they 232 will acknowledge the Lord’s authority 233 at that time. 234 They will present sacrifices and offerings; they will make vows to the Lord and fulfill them.
Yohanes 1:16
Konteks1:16 For we have all received from his fullness one gracious gift after another. 235
Kisah Para Rasul 18:18
Konteks18:18 Paul, after staying 236 many more days in Corinth, 237 said farewell to 238 the brothers and sailed away to Syria accompanied by 239 Priscilla and Aquila. 240 He 241 had his hair cut off 242 at Cenchrea 243 because he had made a vow. 244
Kisah Para Rasul 23:12-15
Konteks23:12 When morning came, 245 the Jews formed 246 a conspiracy 247 and bound themselves with an oath 248 not to eat or drink anything 249 until they had killed Paul. 23:13 There were more than forty of them who formed this conspiracy. 250 23:14 They 251 went 252 to the chief priests 253 and the elders and said, “We have bound ourselves with a solemn oath 254 not to partake 255 of anything until we have killed Paul. 23:15 So now you and the council 256 request the commanding officer 257 to bring him down to you, as if you were going to determine 258 his case 259 by conducting a more thorough inquiry. 260 We are ready to kill him 261 before he comes near this place.” 262
[31:13] 1 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[31:13] 2 sn You anointed the sacred stone. In Gen 28:18 the text simply reported that Jacob poured oil on top of the stone. Now that pouring is interpreted by the
[31:13] 3 sn And made a vow to me. The second clause reminds Jacob of the vow he made to the
[31:13] 4 tn Heb “arise, leave!” The first imperative draws attention to the need for immediate action.
[31:13] sn Leave this land immediately. The decision to leave was a wise one in view of the changed attitude in Laban and his sons. But more than that, it was the will of God. Jacob needed to respond to God’s call – the circumstances simply made it easier.
[27:2] 5 tn Cf. the note on Lev 22:21. Some take this as an expression for fulfilling a vow, “to fulfill a vow” (e.g., HALOT 927-28 s.v. פלא piel and NASB; cf. NRSV “in fulfillment of a vow”) or, alternatively, “to make a vow” or “for making a vow” (HALOT 928 s.v. פלא piel [II פלא]). Perhaps it refers to the making a special vow, from the verb פָלָא (pala’, “to be wonderful; to be remarkable”), cf. Milgrom, Numbers [JPSTC], 44. B. A. Levine, Leviticus (JPSTC), 151 and 193, suggests that this is a special term for “setting aside a votive offering” (related to פָלָה, palah, “to set aside”). In general, the point of the expression seems to be that this sacrifice is a special gift to God that arose out of special circumstances in the life of the worshiper.
[27:2] 6 tn Heb “in your valuation, persons to the
[27:3] 7 tn Heb “your conversion value shall be [for] the male.”
[27:3] 8 tn Heb “from a son of twenty years and until a son of sixty years.”
[27:3] 9 tn See the note on Lev 5:15.
[27:6] 10 tn Heb “five shekels silver.”
[27:8] 11 tn Heb “and the priest shall cause him to be valued.”
[27:8] 12 tn Heb “on the mouth which the hand of the one who vowed reaches.”
[27:9] 13 tn Heb “which they may present from it an offering.” The plural active verb is sometimes best rendered in the passive (GKC 460 §144.f, g). Some medieval Hebrew
[27:9] 14 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
[27:10] 15 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:12] 16 tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.
[27:13] 17 tn Heb “And if redeeming [infinitive absolute] he redeems it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p. The referent of “he” (the person who made the vow) and “it” (the animal) have both been specified in the translation for clarity.
[27:13] 18 tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).
[27:14] 19 tn The expression “it shall stand” may be a technical term for “it shall be legally valid”; cf. NLT “assessment will be final.”
[27:15] 20 tn Heb “and it shall be to him.”
[27:16] 21 tn Heb “a conversion value shall be to the mouth of its seed.”
[27:16] 22 tn Heb “seed of a homer of barley in fifty shekels of silver.”
[27:17] 23 tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.
[27:18] 24 tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
[27:18] 25 tn Heb “the silver.”
[27:19] 26 tn Heb “And if redeeming [infinitive absolute] he redeems [finite verb] the field, the one who consecrated it.” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:19] 27 tn Heb “the silver of the conversion value.”
[27:19] 28 tn Heb “and it shall rise to him.” See HALOT 1087 s.v. קום 7 for the rendering offered here, but see also the note on the end of v. 14 above (cf. J. E. Hartley, Leviticus [WBC], 476, 478).
[27:20] 29 tn Heb “and if he sells.”
[27:21] 30 tn Heb “When it goes out” (cf. Lev 25:25-34).
[27:21] 31 tn Heb “like the field of the permanent dedication.” The Hebrew word חֵרֶם (kherem) is a much discussed term. In this and the following verses it refers in a general way to the fact that something is permanently devoted to the
[27:21] 32 tn Heb “to the priest it shall be his property.”
[27:22] 33 tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).
[27:23] 34 tn Heb “give” (so KJV, ASV, NASB, NLT).
[27:25] 35 tn See the note on Lev 5:15.
[27:26] 36 tn Heb “to the
[27:27] 38 tn Heb “in” or “by.”
[27:28] 39 tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the
[27:29] 40 tn Heb “permanently dedicated from among men.”
[27:30] 41 tn On the “tithe” system in Israel, see R. E. Averbeck, NIDOTTE 2:1035-55 and esp. pp. 1041-42 on Lev 27:30-33.
[27:31] 42 tn Heb “And if redeeming [infinitive absolute] a man redeems [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:31] 43 tn Heb “its one fifth on it.”
[27:32] 44 sn The tithed animal was the tenth one that passed under the shepherd’s rod or staff as they were being counted (see J. E. Hartley, Leviticus [WBC], 485, and B. A. Levine, Leviticus [JPSTC], 200).
[27:33] 45 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
[27:33] 46 tn Heb “And if exchanging [infinitive absolute] he exchanges it [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.
[27:33] 47 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:33] 48 tn Heb “it shall be and its substitute shall be holy.”
[27:34] 49 tn Most of the commentaries and English versions translate, “which the
[6:1] 50 sn This chapter can be divided into five sections: The vow is described in vv. 1-8, then the contingencies for defilement are enumerated in vv. 9-12, then there is a discussion of discharging the vows in vv. 13-20, and then a summary in v. 21; after this is the high priestly blessing (vv. 22-27). For information on the vow, see G. B. Gray, “The Nazirite,” JTS 1 (1899-1900): 201-11; Z. Weisman, “The Biblical Nazirite, Its Types and Roots,” Tarbiz 36 (1967): 207-20; and W. Eichrodt, Theology of the Old Testament (OTL), 1:303-6.
[6:2] 51 tn The formula is used here again: “a man or a woman – when he takes.” The vow is open to both men and women.
[6:2] 52 tn The vow is considered special in view of the use of the verb יַפְלִא (yafli’), the Hiphil imperfect of the verb “to be wonderful, extraordinary.”
[6:2] 53 tn The construction uses the infinitive construct followed by the cognate accusative: “to vow a vow.” This intensifies the idea that the vow is being taken carefully.
[6:2] 54 tn The name of the vow is taken from the verb that follows; נָזַר (nazar) means “to consecrate oneself,” and so the Nazirite is a consecrated one. These are folks who would make a decision to take an oath for a time or for a lifetime to be committed to the
[6:2] 55 tn The form of the verb is an Hiphil infinitive construct, forming the wordplay and explanation for the name Nazirite. The Hiphil is here an internal causative, having the meaning of “consecrate oneself” or just “consecrate to the
[6:3] 56 tn The operative verb now will be the Hiphil of נָזַר (nazar); the consecration to the
[6:3] 57 tn The “vinegar” (חֹמֶץ, homets) is some kind of drink preparation that has been allowed to go sour.
[6:3] 58 tn This word occurs only here. It may come from the word “to water, to be moist,” and so refer to juice.
[6:3] 59 tn Heb “dried” (so KJV, ASV, NRSV).
[6:4] 60 tn This word also is rare, occurring only here.
[6:4] 61 sn Here is another hapax legomenon, a word only found here. The word seems linked to the verb “to be clear,” and so may mean the thin skin of the grape. The reason for the strictness with these two words in this verse is uncertain. We know the actual meanings of the words, and the combination must form a merism here, meaning no part of the grape could be eaten. Abstaining from these common elements of food was to be a mark of commitment to the
[6:5] 62 tc The parallel expression in v. 8 (“all the days of his separation”) lacks the word “vow.” This word is also absent in v. 5 in a few medieval Hebrew manuscripts. The presence of the word in v. 5 may be due to dittography.
[6:5] 63 sn There is an interesting parallel between this prohibition and the planting of trees. They could not be pruned or trimmed for three years, but allowed to grow free (Lev 20:23). Only then could the tree be cut and the fruit eaten. The natural condition was to be a sign that it was the
[6:5] 65 tn The word “holy” here has the sense of distinct, different, set apart.
[6:5] 66 tn The Piel infinitive absolute functions as a verb in this passage; the Piel carries the sense of “grow lengthy” or “let grow long.”
[6:6] 67 tn The Hebrew verb is simply “enter, go,” no doubt with the sense of go near.
[6:6] 68 tn The Hebrew has נֶפֶשׁ מֵת (nefesh met), literally a “dead person.” But since the word נֶפֶשׁ can also be used for animals, the restriction would be for any kind of corpse. Death was very much a part of the fallen world, and so for one so committed to the
[6:7] 69 tn The vav (ו) conjunction at the beginning of the clause specifies the cases of corpses that are to be avoided, no matter how painful it might be.
[6:7] 70 tn The construction uses the infinitive construct with the preposition and the suffixed subjective genitive – “in the dying of them” – to form the adverbial clause of time.
[6:7] sn The Nazirite would defile himself, i.e., ruin his vow, by contacting their corpses. Jesus’ hard saying in Matt 8:22, “let the dead bury their own dead,” makes sense in the light of this passage – Jesus was calling for commitment to himself.
[6:7] 71 tn The word “separation” here is metonymy of adjunct – what is on his head is long hair that goes with the vow.
[6:7] 72 tn The genitive could perhaps be interpreted as possession, i.e., “the vow of his God,” but it seems more likely that an objective genitive would be more to the point.
[6:9] 73 tn The construction uses the imperfect tense followed by the infinitive absolute, יָמוּת מֵת (yamut met). Because the verb is in a conditional clause, the emphasis that is to be given through the infinitive must stress the contingency. The point is “if someone dies – unexpectedly.” The next words underscore the suddenness of this.
[6:9] 74 tn The verb is the Piel perfect with a vav (ו) consecutive; it continues the idea within the conditional clause.
[6:9] 75 sn The expression is figurative for the vow that he took; the figure is the metonymy because the reference to the head is a reference to the long hair that symbolizes the oath.
[6:10] 76 tn The imperfect tense in this verse is still instructional rather than a simple future. The translations can vary, but the point that it is directive must be caught.
[6:11] 77 tn The traditional translation of חַטָּאת (khatta’t) is “sin offering,” but it is more precise to render it “purification offering” (as with the other names of sacrifices) to show the outcome, not the cause of the offering (see Lev 4). Besides, this offering was made for ritual defilements (for which no confession was required) as well as certain sins (for which a confession of sin was required). This offering restored the person to the ritual state of purity by purifying the area into which he would be going.
[6:11] 78 tn The repetition of “the one…and the one” forms the distributive sense of “the one…and the other.”
[6:11] 79 tn The burnt offering (Lev 1) reflects the essence of atonement: By this sacrifice the worshiper was completely surrendering to God, and God was completely accepting the worshiper.
[6:11] 80 tn The verb וְכִפֶּר (vÿkhipper) is the Piel perfect with vav (ו) consecutive. The meaning of the verb is “to expiate, pacify, atone.” It refers to the complete removal of the barrier of fellowship between the person and God, and the total acceptance of that person into his presence. The idea of “to cover,” often linked to this meaning, is derived from a homonym, and not from this word and its usage.
[6:11] 81 tn The verb “to sin” has a wide range of meanings, beginning with the idea of “missing the way or the goal.” In view of the nature of this case – the prescribed ritual without confession – the idea is more that he failed to keep the vow’s stipulations in this strange circumstance than that he committed intentional sin.
[6:11] 82 tn The verb simply means “to consecrate,” but because it refers to a vow that was interrupted, it must here mean to “reconsecrate.”
[6:12] 83 tn The same idea is to be found now in the use of the word נָזַר (nazar), which refers to a recommitment after the vow was interrupted.
[6:12] 84 tn The necessity of bringing the reparation offering was due to the reinstatement into the vow that had been interrupted.
[6:12] 85 tn Heb “will fall”; KJV “shall be lost”; ASV, NASB, NRSV “shall be void.”
[6:12] 86 tc The similar expression in v. 9 includes the word “head” (i.e., “his consecrated head”). The LXX includes this word in v. 12 as well.
[6:13] 87 tn The Hebrew text has “he/one shall bring him”; since there is no expressed subject, this verb should be taken in the passive sense – “he shall be brought.” Since the context suggests an obligatory nuance, the translation “he must be brought” has been used. Some scholars solve the problem by emending the Hebrew text here, but there is no manuscript evidence to support the emendation.
[6:14] 88 tn Heb “he shall offer his offering” – the object is a cognate accusative.
[6:14] 89 sn The peace offering שְׁלָמִים (shÿlamim) is instructed in Lev 3 and 7. The form is always in the plural. It was a sacrifice that celebrated the fact that the worshiper was at peace with God, and was not offered in order to make peace with God. The peace offering was essentially a communal meal in the presence of God. Some have tried to equate this offering with similar sounding names in Akkadian and Ugaritic (see B. A. Levine, In the Presence of the
[6:15] 90 tn The suffixes in the MT are plural in this verse, whereas in v. 17 they are singular. This seems to be a matter of stylistic choice, referring to whomever may be taking the vow.
[6:15] 91 sn The offerings for the termination of the Nazirite vow would not have been inexpensive. This indicates that the person making the short term vow may have had income, or have come from a wealthier section of society. Short term vows had to be considered carefully as this ruling required a good amount of food to be brought.
[6:16] 92 tn “all these” is supplied as the object.
[6:17] 94 tn The “peace offering” is usually written as “a sacrifice of peace” (זֶבַח שְׁלָמִים, zevakh shÿlamim). The word “sacrifice” is related to the word “to slaughter,” and so indicates that this is a bloody offering in celebration of peace with God.
[6:18] 95 tn Some versions simply interpret this to say that he shaves his hair, for it is the hair that is the sign of the consecration to God. But the text says he shaves his consecrated head. The whole person is obviously consecrated to God – not just the head. But the symbolic act of cutting the hair shows that the vow has been completed (see Acts 21:23-24). The understanding of the importance of the hair in the ancient world has been the subject of considerable study over the years (see R. de Vaux, Ancient Israel, 436; and J. A. Thompson, “Numbers,” New Bible Commentary: Revised, 177).
[6:18] 96 sn Some commentators see this burning of the hair as an offering (McNeile, Numbers, 35; G. B. Gray, Numbers [ICC], 68). But others probably with more foundation see it as destroying something that has served a purpose, something that if left alone might be venerated (see R. de Vaux, Israel, 436).
[6:18] 97 tn Heb “which is under the peace offering.” The verse does not mean that the hair had to be put under that sacrifice and directly on the fire.
[6:19] 98 tn The line does not include the word “head”; it literally has “after the consecrating of himself his consecrated [head].” The infinitive construct is here functioning in the temporal clause with the suffix as the subject and the object following.
[6:20] 99 sn The ritual of lifting the hands filled with the offering and waving them in the presence of the
[6:20] 100 sn The “wave offering” may be interpreted as a “special gift” to be transferred to the
[6:20] 101 tn The imperfect tense here would then have the nuance of permission. It is not an instruction at this point; rather, the prohibition has been lifted and the person is free to drink wine.
[21:2] 102 tn The Hebrew text uses a cognate accusative with the verb: They vowed a vow. The Israelites were therefore determined with God’s help to defeat Arad.
[21:2] 103 tn The Hebrew text has the infinitive absolute and the imperfect tense of נָתַן (natan) to stress the point – if you will surely/indeed give.”
[21:2] 105 tn On the surface this does not sound like much of a vow. But the key is in the use of the verb for “utterly destroy” – חָרַם (kharam). Whatever was put to this “ban” or “devotion” belonged to God, either for his use, or for destruction. The oath was in fact saying that they would take nothing from this for themselves. It would simply be the removal of what was alien to the faith, or to God’s program.
[21:3] 106 tc Smr, Greek, and Syriac add “into his hand.”
[21:3] 107 tn In the Hebrew text the verb has no expressed subject, and so here too is made passive. The name “Hormah” is etymologically connected to the verb “utterly destroy,” forming the popular etymology (or paronomasia, a phonetic wordplay capturing the significance of the event).
[1:1] 108 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 109 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 110 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 111 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 112 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 113 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 114 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 115 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 116 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 117 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:1] 118 tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 119 tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 120 sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.
[1:1] 121 tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”
[1:1] 122 tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.
[1:11] 123 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 124 tn Heb “handmaid.” The use of this term (translated two more times in this verse and once each in vv. 16, 17 simply as “servant” for stylistic reasons) is an expression of humility.
[1:11] 125 tn Heb “seed of men.”
[1:11] 126 tn Heb “a razor will not go up upon his head.”
[1:28] 127 tn Heb “he,” apparently referring to Samuel (but cf. CEV “Elkanah”). A few medieval manuscripts and some ancient versions take the verb as plural (cf. TEV, NLT).
[1:1] 128 tc The translation follows the MT. The LXX reads “a man from Ramathaim, a Zuphite”; this is followed by a number of recent English translations. It is possible the MT reading צוֹפִים (tsofim) arose from dittography of the mem (מ) at the beginning of the following word.
[15:8] 129 tn Heb “all the people.” For clarity “Agag’s” has been supplied in the translation.
[9:2] 130 tn Heb “the seed of Israel.”
[9:2] 131 tn Heb “sons of a foreigner.”
[9:2] 132 tn Heb “fathers” (also in vv. 9, 16, 23, 32, 34, 36).
[9:3] 133 tn Heb “confessing.” The words “their sins” are not present in the Hebrew text of v. 3, but are clearly implied here because they are explicitly stated in v. 2.
[9:4] 134 tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10.
[9:4] 135 tn Heb “in a great voice.”
[9:5] 136 tc The MT reads here only “from age to age,” without the preceding words “May you be blessed, O
[9:5] 137 tn Heb “the name of your glory.”
[9:6] 138 tn Heb “the heavens of the heavens.”
[9:6] 139 tn Heb “all their host.”
[9:8] 140 tn Heb “the” (so NAB).
[9:8] 142 tn Heb “your words.”
[9:9] 143 tn Heb “the Sea of Reeds.” Traditionally this is identified as the Red Sea, and the modern designation has been used in the translation for clarity.
[9:10] 144 tn Heb “signs and wonders.” This phrase is a hendiadys. The second noun functions adjectivally, while the first noun retains its full nominal sense: “awesome signs” or “miraculous signs.”
[9:10] 145 tn Heb “they”; the referent (the Egyptians) has been specified in the translation for clarity.
[9:10] 146 tn Or “arrogantly” (so NASB); NRSV “insolently.”
[9:11] 147 tn Heb “in the midst of.”
[9:11] 148 tn Heb “those who pursued them.”
[9:14] 150 tn Heb “by the hand of.”
[9:15] 151 tn Heb “had lifted your hand.”
[9:16] 152 tn Heb “and our fathers.” The vav is explicative.
[9:16] 153 tn Heb “they stiffened their neck” (so also in the following verse).
[9:17] 154 tc The present translation follows a few medieval Hebrew
[9:17] 155 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.
[9:19] 157 tn Heb “did not turn from them by day to guide them in the path.”
[9:22] 158 tn The words “of the land” are not in the Hebrew text, but are supplied in the translation for clarity.
[9:22] 159 tc Most Hebrew
[9:25] 161 tn Heb “they ate and were sated.” This expression is a hendiadys. The first verb retains its full verbal sense, while the second functions adverbially: “they ate and were filled” = “they ate until they were full.”
[9:26] 162 tn Heb “they cast your law behind their backs.”
[9:27] 163 tn Heb “from the hand of” (so NASB, NIV); NAB “from the power of.”
[9:28] 164 tn Heb “in the hand of” (so KJV, ASV); NAB “to the power of.”
[9:29] 165 tn Heb “if a man keep.” See note on the word “obey” in Neh 1:5.
[9:29] 166 tn Heb “they gave a stubborn shoulder.”
[9:29] 167 tn Heb “they stiffened their neck.”
[9:30] 168 tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.
[9:30] 169 tn Heb “did not give ear to.”
[9:30] 170 tn Heb “the peoples of the lands.”
[9:32] 171 tn Heb “the covenant and loyal love.” The expression is a hendiadys. The second noun retains its full nominal sense, while the first functions adjectivally: “the covenant and loyalty” = covenant fidelity.
[9:32] 172 tn Heb “do not let it seem small in your sight.”
[9:33] 173 tn Heb “you have done truth.”
[9:35] 175 tn Heb “given them.”
[9:36] 177 tn The expression “to enjoy” is not included in the Hebrew text, but has been supplied in the translation for clarity.
[9:37] 178 tn Heb “according to their desire.”
[9:38] 179 sn Beginning with 9:38, the verse numbers through 10:39 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:38 ET = 10:1 HT, 10:1 ET = 10:2 HT, 10:2 ET = 10:3 HT, etc., through 10:39 ET = 10:40 HT. Beginning with 11:1 the verse numbers in the ET and HT are again the same.
[9:38] 180 tn Heb “we are cutting.”
[9:38] 181 tn Heb “and writing.”
[9:38] 182 tn Heb “our leaders, our Levites, and our priests on the sealed document.” The Hebrew text is elliptical here; the words “have affixed their names” are supplied in the translation for clarity and for stylistic reasons. Cf. v. 2.
[10:1] 183 tn The words “were the following names” are not in the Hebrew text but have been supplied in the translation for clarity. Cf. vv. 9, 10, 14.
[10:9] 184 tc With many medieval Hebrew manuscripts and the ancient versions the translation reads יְשׁוּעַ (yÿshua’, “Jeshua”) rather than the reading וְיֵשׁוּעַ (vÿyeshua’, “and Jeshua”) of BHS.
[10:10] 185 tn Heb “brothers” (also in v. 30).
[10:14] 186 tn Heb “heads”; ASV “chiefs.”
[10:28] 187 tn Heb “from the peoples of the lands.” Cf. vv. 30, 31.
[10:29] 188 tn Heb “the nobles.”
[10:29] 189 tn The expression “a curse and an oath” may be a hendiadys, meaning “an oath with penalties.”
[10:29] 190 tn Heb “to walk in.”
[10:29] 191 tn Heb “keep.” See the note on the word “obey” in Neh 1:5.
[10:29] 192 tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).
[10:31] 194 tn Heb “debt of every hand,” an idiom referring to the hand that holds legally binding contractual agreements.
[10:32] 195 tn Heb “cause to stand on us.”
[10:32] 196 tc The MT reads “to give upon us.” However, the term עָלֵינוּ (’alenu, “upon us”) should probably be deleted, following a few medieval Hebrew
[10:32] 197 tn Heb “house” (also in vv. 33, 34, 35, 36, 37, 38, 39).
[10:34] 198 tn Heb “the house of our fathers.”
[10:35] 199 tn The words “we accept responsibility” are not included in the Hebrew text, but are inferred from v. 33 (so also in v. 37).
[10:37] 200 tn Heb “a tithe of our land.”
[10:37] 201 tn Heb “of our work.”
[10:38] 202 tn Heb “And the priest the son of Aaron.”
[22:25] 203 tn Heb “from with you [is] my praise.”
[22:25] 204 tn Heb “my vows I will fulfill before those who fear him.” When asking the
[56:12] 205 tn Heb “upon me, O God, [are] your vows.”
[56:12] 206 tn Heb “I will repay thank-offerings to you.”
[61:5] 207 tn Heb “you grant the inheritance of those who fear your name.” “Inheritance” is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God’s loyal followers. To “fear” God’s name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God’s commands (see Ps 86:11).
[61:8] 209 tn Or perhaps, “and thereby fulfill.” The preposition with the infinitive construct here indicates an accompanying circumstance.
[66:13] 210 sn Here the psalmist switches to the singular; he speaks as the representative of the nation.
[76:11] 211 tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.
[132:2] 212 tn Heb “the powerful [one] of Jacob.”
[5:1] 213 sn Beginning with 5:1, the verse numbers through 5:20 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:17 HT, 5:2 ET = 5:1 HT, etc., through 5:20 ET = 5:19 HT. Beginning with 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
[5:1] 214 tn Heb “Guard your feet.” The Kethib is the plural רַגְלֶיךָ (raglekha, “your feet”), while the Qere is the singular רַגְלְךָ (raglÿkha, “your foot”), which is preserved in several medieval Hebrew
[5:1] sn The exhortation, “Guard your feet” is an idiom for “Watch your steps,” i.e., “Be careful what you do.” This is a compound figure: “foot” is a metonymy for “step,” and “step” is a metonymy for “action” (e.g., Job 12:5; 23:11; 31:5; Pss 119:59, 101, 105; Prov 1:16; 3:23; 4:26-27; 6:18; 19:2; Isa 58:13; 59:7; Jer 14:10). For example, “I have refrained my feet from every evil way” (Ps 119:101); see E. W. Bullinger, Figures of Speech, 648.
[5:1] 215 tn Heb “the house of God.” The term “house” (בַּיִת, bayit) is a synecdoche of general (i.e., house) for specific (i.e., temple), e.g., 1 Kgs 6:3; 7:12; 1 Chr 9:11; 2 Chr 3:8; 28:11. See E. W. Bullinger, Figures of Speech, 620.
[5:1] 216 tn Alternately, “to obey.” The term לִשְׁמֹעַ (lishmoa’, preposition + Qal infinitive construct from שָׁמַע, shama’, “to hear”) may be taken in one of two ways: (1) literal: “to listen” in contrast to speak or (2) figurative (metonymy of cause for effect) “to obey” in contrast to sacrifice (HALOT 1572 s.v. שׁמע 4; BDB 1033–34 s.v. שָׁמַע). The LXX took the term in the literal sense: τοῦ ἀκούειν (tou akouein, “to listen”). The English versions reflect both literal and figurative options: “obedience” (NJPS, Douay, NAB, NEB) versus “to hear [or listen]” (KJV, ASV, YLT, MLB, RSV, NASB, NIV, NRSV). The section warns against rash vows therefore, the nuance “to listen” is more appropriate: the wise man will be slow to speak and quick to listen in the presence of God; however, the fool is unrestrained and speaks rashly.
[5:1] 217 tn The term “sacrifice” (זֶבַח, zevakh) is the general term that refers to the thank offering and free will offering (Lev 7:12, 16). This section focuses on making vows in prayer and fulfilling them, such as the vow offering. The term “sacrifice” functions as a synecdoche of general (i.e., sacrifice) for specific (i.e., vow offering).
[5:1] 218 tn Heb “the fools, a sacrifice.” The term “fools” (הַכְּסִילִים, hakkÿsilim) is an adverbial accusative of comparison (e.g., GKC 375 §118.r): “rather than giving a sacrifice like fools” (מִתֵּת הַכְּסִילִים זָבַח, mittet hakkÿsilim zavakh). Contextually, the “sacrifice” is a rash vow made to God that is not fulfilled. The rash vow is referred to in 5:2 as the “voice of a fool.” Qoheleth admonishes the fool against making a rash vow that is not paid: “When you make a vow to God, do not delay in paying it; for God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it” (vv. 4-5 [3-4 HT]).
[5:3] 219 tn The term עִנְיַן (’inyan) means “business; affair; task; occupation” (HALOT 857 s.v. עִנְיָן; BDB 775 s.v. עִנְיָן). HALOT nuances עִנְיַן בְּרֹב (bÿrov ‘inyan) as “excessive activity” (HALOT 857 s.v. עִנְיָן). Here, it is used as a metonymy of cause (i.e., tasks) for effect (i.e., cares). The term is nuanced variously: (1) literal sense: “business” (KJV, ASV, YLT, NEB, RSV) and “effort” (NASB), and (2) metonymical: “cares” (NAB, NIV, NRSV), “concerns” (MLB, Douay), “worries” (Moffatt) and “brooding” (NJPS). The LXX mistakenly related עִנְיַן to the root II עָנַה (’anah) “to afflict,” and rendered it as πειρασμοῦ (peirasmou, “trial”).
[5:3] 220 tn The juxtaposition of the two lines joined by vav (“just as…so…”) suggests a comparison (BDB 253 s.v. ו 1.j); see R. J. Williams, Hebrew Syntax, 71, §437.
[5:3] 221 tn Heb “voice.” The Hebrew term קוֹל (qol, “voice”) is used as a metonymy of cause (i.e., voice) for the contents (i.e., the thing said), e.g., Gen 3:17; 4:23; Exod 3:18; 4:1, 9; Deut 1:45; 21:18, 20; 1 Sam 2:25; 8:7, 9; 2 Sam 12:18); see HALOT 1084 s.v. קוֹל 4.b; BDB 877 s.v. קוֹל 3.a; also E. W. Bullinger, Figures of Speech, 545–46. Contextually, this refers to a rash vow made by a fool who made a mistake in making it because he is unable to fulfill it.
[5:3] 222 tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:4] 223 tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).
[5:4] 224 tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).
[5:4] 225 tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.
[5:5] 226 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:6] 227 tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.
[5:6] 228 tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).
[5:6] tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).
[5:6] 229 tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).
[5:6] 230 tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).
[5:7] 231 tn The syntax of this verse is difficult. Perhaps the best approach is to classify the vav on וַהֲבָלִים (vahavalim, “futilities”) as introducing the predicate (e.g., Gen 40:9; 2 Sam 23:3; Prov 10:25; Isa 34:12; Job 4:6; 36:26); BDB 255 s.v. ו 5.c.γ: “There is futility….” The phrase בְרֹב הֲלֹמוֹת (vÿrob halomot) is an adverbial modifier (“in many dreams”), as is דְבָרִים הַרְבֵּה (dÿvarim harbeh, “many words”). The vav prefixed to וּדְבָרִים (udÿvarim) and the juxtaposition of the two lines suggests a comparison: “just as…so also…” (BDB 253 s.v. ו 1.j). The English versions reflect a variety of approaches: “In the multitude of dreams and many words there are also diverse vanities” (KJV); “In the multitude of dreams there are vanities, and in many words” (ASV); “When dreams increase, empty words grow many” (RSV); “In many dreams and follies and many words” (MLB); “In the abundance of dreams both vanities and words abound” (YLT); “Where there are many dreams, there are many vanities, and words without number” (Douay); “Many dreams and words mean many a vain folly” (Moffatt); “Much dreaming leads to futility and to superfluous talk” (NJPS); “In many dreams and in many words there is emptiness” (NASB); “Much dreaming and many words are meaningless” (NIV); “With many dreams comes vanities and a multitude of words” (NRSV).
[19:21] 232 tn Heb “Egypt.” For stylistic reasons, to avoid redundancy, the present translation uses the pronoun (“they”) here.
[19:21] 233 tn Heb “will know the Lord.”
[19:21] 234 tn Heb “in that day” (so KJV), likewise at the beginning of vv. 23 and 24.
[1:16] 235 tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).
[1:16] sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.
[18:18] 236 tn The participle προσμείνας (prosmeina") is taken temporally.
[18:18] 237 map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.
[18:18] 238 tn Or “Corinth, took leave of.” Grk “saying farewell to”; the participle ἀποταξάμενος (apotaxameno") has been translated as a finite verb due to requirements of contemporary English style.
[18:18] 239 tn Grk “Syria, and with him.”
[18:18] 240 sn See the note on Aquila in 18:2.
[18:18] 241 tn Or “Aquila, who.” The relationship of the participle κειράμενος (keirameno") is difficult to determine. Traditionally it is taken to refer to Paul, meaning that Paul had his hair cut off because of the vow. However, due to the proximity of the noun ᾿Ακύλας (Akula") and the reversal of the normal order (Aquila and Priscilla, Acts 17:34), the participle is taken as adjectival referring to Aquila by H. Greeven, TDNT 2:777, n. 11. The later references to Paul in Jerusalem (Acts 21:23) do not resolve the problem, because the cutting of Paul’s own hair, while it may be implied, is not specifically mentioned in connection with the completion of the vows made by the other four.
[18:18] 242 tn The word “off” is supplied in the translation to indicate that this was not a normal haircut, but the shaving of the head connected with taking the vow (see Acts 21:24).
[18:18] 243 tn That is, “before he sailed from Cenchrea.”
[18:18] sn Cenchrea was one of the seaports for the city of Corinth, on the eastern side of the Isthmus of Corinth, on the Aegean Sea. It was 7 mi (11 km) east of Corinth.
[18:18] 244 sn He had made a vow. It is debated whether this vow is a private vow of thanksgiving or the Nazirite vow, because it is not clear whether the Nazirite vow could be taken outside Jerusalem. Some have cited the Mishnah (m. Nazir 3:6, 5:4) to argue that the shaving of the hair can occur outside Jerusalem, and Josephus, J. W. 2.15.1 (2.313) is sometimes suggested as a parallel, but these references are not clear. H. Greeven, TDNT 2:777, is certain that this refers to the Nazirite vow. Regardless, it is clear that Paul reflected his pious dependence on God.
[23:12] 245 tn Grk “when it was day.”
[23:12] 246 tn Grk “forming a conspiracy, bound.” The participle ποιήσαντες (poihsantes) has been translated as a finite verb due to requirements of contemporary English style.
[23:12] 247 tn L&N 30.72 has ‘some Jews formed a conspiracy’ Ac 23:12”; BDAG 979 s.v. συστροφή 1 has “Judeans came together in a mob 23:12. But in the last pass. the word may also mean – 2. the product of a clandestine gathering, plot, conspiracy” (see also Amos 7:10; Ps 63:3).
[23:12] 248 tn Or “bound themselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” On such oaths see m. Shevi’it 3:1-5. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[23:12] 249 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[23:13] 250 tn L&N 30.73 defines συνωμοσία (sunwmosia) as “a plan for taking secret action someone or some institution, with the implication of an oath binding the conspirators – ‘conspiracy, plot.’ …‘there were more than forty of them who formed this conspiracy’ Ac 23:13.”
[23:14] 251 tn Grk “who.” Because of the length and complexity of the Greek sentence, the relative pronoun (“whom”) was translated by the third person plural pronoun (“them”) and a new sentence begun in the translation.
[23:14] 252 tn Grk “going.” The participle προσελθόντες (proselqonte") has been translated as a finite verb due to requirements of contemporary English style.
[23:14] 253 sn They went to the chief priests. The fact that the high priest knew of this plot and did nothing shows the Jewish leadership would even become accomplices to murder to stop Paul. They would not allow Roman justice to take its course. Paul’s charge in v. 3 of superficially following the law is thus shown to be true.
[23:14] 254 tn Or “bound ourselves under a curse.” BDAG 63 s.v. ἀναθεματίζω 1 has “trans. put under a curse τινά someone…pleonastically ἀναθέματι ἀ. ἑαυτόν Ac 23:14…ἀ. ἑαυτόν vss. 12, 21, 13 v.l.” The pleonastic use ἀναθέματι ἀνεθεματίσαμεν (literally “we have cursed ourselves with a curse”) probably serves as an intensifier following Semitic usage, and is represented in the translation by the word “solemn.” On such oaths see m. Nedarim 3:1, 3.
[23:14] 255 tn This included both food and drink (γεύομαι [geuomai] is used of water turned to wine in John 2:9).
[23:15] 256 tn Grk “the Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews).
[23:15] 257 tn Grk “the chiliarch” (an officer in command of a thousand soldiers). See note on the term “commanding officer” in v. 10.
[23:15] 258 tn Or “decide.” BDAG 227 s.v. διαγινώσκω has “ἀκριβέστερον τὰ περὶ αὐτοῦ to make a more thorough examination of his case Ac 23:15.”
[23:15] 259 tn Grk “determine the things about him.”
[23:15] 260 tn The expression “more thorough inquiry” reflects the comparative form of ἀκριβέστερον (akribesteron).
[23:15] 261 sn “We are ready to kill him.” Now those Jews involved in the conspiracy, along with the leaders as accomplices, are going to break one of the ten commandments.
[23:15] 262 tn The words “this place” are not in the Greek text, but are implied.
