Imamat 27:2-34
Konteks27:2 “Speak to the Israelites and tell them, ‘When a man makes a special votive offering 1 based on the conversion value of persons to the Lord, 2 27:3 the conversion value of the male 3 from twenty years old up to sixty years old 4 is fifty shekels by the standard of the sanctuary shekel. 5 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, 6 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; 7 according to what the man who made the vow can afford, 8 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 9 to the Lord, anything which he gives to the Lord from this kind of animal 10 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 11 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, 12 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, 13 he must add one fifth to 14 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. 15 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. 16
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, 17 a homer of barley seed being priced at fifty shekels of silver. 18 27:17 If he consecrates his field in the jubilee year, 19 the conversion value will stand, 27:18 but if 20 he consecrates his field after the jubilee, the priest will calculate the price 21 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, 22 he must add to it one fifth of the conversion price 23 and it will belong to him. 24 27:20 If he does not redeem the field, but sells 25 the field to someone else, he may never redeem it. 27:21 When it reverts 26 in the jubilee, the field will be holy to the Lord like a permanently dedicated field; 27 it will become the priest’s property. 28
27:22 “‘If he consecrates to the Lord a field he has purchased, 29 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 30 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; 31 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. 32 27:27 If, however, 33 it is among the unclean animals, he may ransom it according to 34 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 35 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 36 must not be ransomed; such a person must be put to death.
27:30 “‘Any tithe 37 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 38 part of his tithe, however, he must add one fifth to it. 39 27:32 All the tithe of herd or flock, everything which passes under the rod, the tenth one will be holy to the Lord. 40 27:33 The owner 41 must not examine the animals to distinguish between good and bad, and he must not exchange it. If, however, he does exchange it, 42 both the original animal 43 and its substitute will be holy. 44 It must not be redeemed.’”
27:34 These are the commandments which the Lord commanded Moses to tell the Israelites 45 at Mount Sinai.
Yosua 2:14
Konteks2:14 The men said to her, “If you 46 die, may we die too! 47 If you do not report what we’ve been up to, 48 then, when the Lord hands the land over to us, we will show unswerving allegiance 49 to you.” 50
Yosua 9:15
Konteks9:15 Joshua made a peace treaty with them and agreed to let them live. The leaders of the community 51 sealed it with an oath. 52
Yudas 1:19
Konteks1:19 These people are divisive, 53 worldly, 54 devoid of the Spirit. 55
Yudas 1:1
Konteks1:1 From Jude, 56 a slave 57 of Jesus Christ and brother of James, 58 to those who are called, wrapped in the love of 59 God the Father and kept for 60 Jesus Christ.
Yudas 1:7
Konteks1:7 So also 61 Sodom and Gomorrah and the neighboring towns, 62 since they indulged in sexual immorality and pursued unnatural desire 63 in a way similar to 64 these angels, 65 are now displayed as an example by suffering the punishment of eternal fire.
Yudas 1:18
Konteks1:18 For they said to you, “In the end time there will come 66 scoffers, propelled by their own ungodly desires.” 67
Yudas 1:1
Konteks1:1 From Jude, 68 a slave 69 of Jesus Christ and brother of James, 70 to those who are called, wrapped in the love of 71 God the Father and kept for 72 Jesus Christ.
1 Samuel 1:11
Konteks1:11 She made a vow saying, “O Lord of hosts, if you will look with compassion 73 on the suffering of your female servant, 74 remembering me and not forgetting your servant, and give a male child 75 to your servant, then I will dedicate him to the Lord all the days of his life. His hair will never be cut.” 76
1 Samuel 1:1
Konteks1:1 There was a man from Ramathaim Zophim, 77 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 14:24-28
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.
14:25 Now the whole army 78 entered the forest and there was honey on the ground. 79 14:26 When the army entered the forest, they saw 80 the honey flowing, but no one ate any of it, 81 for the army was afraid of the oath. 14:27 But Jonathan had not heard about the oath his father had made the army take. He extended the end of his staff that was in his hand and dipped it in the honeycomb. When he ate it, 82 his eyes gleamed. 83 14:28 Then someone from the army informed him, “Your father put the army under a strict oath 84 saying, ‘Cursed be the man who eats food today!’ That is why the army is tired.”
1 Samuel 24:21-22
Konteks24:21 So now swear to me in the Lord’s name 85 that you will not kill 86 my descendants after me or destroy my name from the house of my father.”
24:22 David promised Saul this on oath. 87 Then Saul went to his house, and David and his men went up to the stronghold.
1 Samuel 25:22
Konteks25:22 God will severely punish David, 88 if I leave alive until morning even one male 89 from all those who belong to him!”
1 Samuel 25:2
Konteks25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; 90 he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.
1 Samuel 21:7
Konteks21:7 (One of Saul’s servants was there that day, detained before the Lord. His name was Doeg the Edomite, who was in charge of Saul’s shepherds.)
1 Samuel 21:2
Konteks21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ 91 I have told my soldiers 92 to wait at a certain place. 93
Kisah Para Rasul 6:1
Konteks6:1 Now in those 94 days, when the disciples were growing in number, 95 a complaint arose on the part of the Greek-speaking Jews 96 against the native Hebraic Jews, 97 because their widows 98 were being overlooked 99 in the daily distribution of food. 100
Mazmur 132:2-5
Konteks132:2 and how he made a vow to the Lord,
and swore an oath to the powerful ruler of Jacob. 101
132:3 He said, 102 “I will not enter my own home, 103
or get into my bed. 104
132:4 I will not allow my eyes to sleep,
or my eyelids to slumber,
132:5 until I find a place for the Lord,
a fine dwelling place 105 for the powerful ruler of Jacob.” 106
Pengkhotbah 5:2-6
Konteks5:2 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, 107
so 108 the rash vow 109 of a fool occurs 110 when there are many words.
5:4 When you make a vow 111 to God, do not delay in paying it. 112
For God 113 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. 114
5:6 Do not let your mouth cause you 115 to sin,
and do not tell the priest, 116 “It was a mistake!” 117
Why make God angry at you 118
so that he would destroy the work of your hands?”
Yehezkiel 17:18-19
Konteks17:18 He despised the oath by breaking the covenant. Take note 119 – he gave his promise 120 and did all these things – he will not escape!
17:19 “‘Therefore this is what the sovereign Lord says: As surely as I live, I will certainly repay him 121 for despising my oath and breaking my covenant!
Matius 14:7
Konteks14:7 so much that he promised with an oath 122 to give her whatever she asked.
Matius 14:9
Konteks14:9 Although it grieved the king, 123 because of his oath and the dinner guests he commanded it to be given.
Markus 6:23
Konteks6:23 He swore to her, 124 “Whatever you ask I will give you, up to half my kingdom.” 125
Kisah Para Rasul 23:12
Konteks23:12 When morning came, 126 the Jews formed 127 a conspiracy 128 and bound themselves with an oath 129 not to eat or drink anything 130 until they had killed Paul.
[27:2] 1 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] 2 tn Heb “in your valuation, persons to the
[27:3] 3 tn Heb “your conversion value shall be [for] the male.”
[27:3] 4 tn Heb “from a son of twenty years and until a son of sixty years.”
[27:3] 5 tn See the note on Lev 5:15.
[27:6] 6 tn Heb “five shekels silver.”
[27:8] 7 tn Heb “and the priest shall cause him to be valued.”
[27:8] 8 tn Heb “on the mouth which the hand of the one who vowed reaches.”
[27:9] 9 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] 10 tn Heb “from it.” The masculine suffix “it” here is used for the feminine in the MT, but one medieval Hebrew
[27:10] 11 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:12] 12 tn Heb “and the priest shall cause it to be valued.” See the note on v. 8 above.
[27:13] 13 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] 14 tn Heb “on,” meaning “on top of, in addition to” (likewise in v. 15).
[27:14] 15 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] 16 tn Heb “and it shall be to him.”
[27:16] 17 tn Heb “a conversion value shall be to the mouth of its seed.”
[27:16] 18 tn Heb “seed of a homer of barley in fifty shekels of silver.”
[27:17] 19 tn Heb “from the year of the jubilee.” For the meaning of “jubilee,” see the note on Lev 25:10 above.
[27:18] 20 tn Heb “And if.” The Hebrew conjunction ו (vav, “and”) can be considered to have adversative force here.
[27:18] 21 tn Heb “the silver.”
[27:19] 22 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] 23 tn Heb “the silver of the conversion value.”
[27:19] 24 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] 25 tn Heb “and if he sells.”
[27:21] 26 tn Heb “When it goes out” (cf. Lev 25:25-34).
[27:21] 27 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] 28 tn Heb “to the priest it shall be his property.”
[27:22] 29 tn Heb “his field of purchase,” which is to be distinguished from his own ancestral “landed property” (cf. v. 16 above).
[27:23] 30 tn Heb “give” (so KJV, ASV, NASB, NLT).
[27:25] 31 tn See the note on Lev 5:15.
[27:26] 32 tn Heb “to the
[27:27] 34 tn Heb “in” or “by.”
[27:28] 35 tn Heb “Surely, any permanently dedicated [thing] which a man shall permanently dedicate to the
[27:29] 36 tn Heb “permanently dedicated from among men.”
[27:30] 37 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] 38 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] 39 tn Heb “its one fifth on it.”
[27:32] 40 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] 41 tn Heb “he”; the referent (the owner of the animal) has been specified in the translation for clarity.
[27:33] 42 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] 43 tn Heb “it and its substitute.” The referent (the original animal offered) has been specified in the translation for clarity.
[27:33] 44 tn Heb “it shall be and its substitute shall be holy.”
[27:34] 45 tn Most of the commentaries and English versions translate, “which the
[2:14] 46 tn The second person pronoun is masculine plural, indicating that Rahab’s entire family is in view.
[2:14] 47 tn Heb “Our lives in return for you to die.” If the lives of Rahab’s family are not spared, then the spies will pay for the broken vow with their own lives.
[2:14] 48 tn Heb “If you do not report this matter of ours.”
[2:14] 49 tn Heb “allegiance and faithfulness.” These virtual synonyms are joined in the translation as “unswerving allegiance” to emphasize the degree of promised loyalty.
[2:14] 50 tn The second person pronoun is feminine singular, referring specifically to Rahab.
[9:15] 52 tn Heb “Joshua made peace with them and made a treaty with them to let them live, and the leaders of the community swore an oath to them.”
[1:19] 53 tn Grk “these are the ones who cause divisions.”
[1:19] 54 tn Or “natural,” that is, living on the level of instincts, not on a spiritual level (the same word occurs in 1 Cor 2:14 as a description of nonbelievers).
[1:19] 55 tn Grk “not having [the] Spirit.”
[1:19] sn The phrase devoid of the Spirit may well indicate Jude’s and Peter’s assessment of the spiritual status of the false teachers. Those who do not have the Spirit are clearly not saved.
[1:1] 56 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] 57 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] 58 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] 59 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] 60 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.
[1:7] 62 tn Grk “the towns [or cities] surrounding them.”
[1:7] 63 tn Grk “strange flesh.” This phrase has been variously interpreted. It could refer to flesh of another species (such as angels lusting after human flesh). This would aptly describe the sin of the angels, but not easily explain the sin of Sodom and Gomorrah. It could refer to the homosexual practices of the Sodomites, but a difficulty arises from the use of ἕτερος ({etero"; “strange,” “other”). When this is to be distinguished from ἄλλος (allos, “another”) it suggests “another of a different kind.” If so, would that properly describe homosexual behavior? In response, the language could easily be compact: “pursued flesh other than what was normally pursued.” However, would this find an analogy in the lust of angels (such would imply that angels normally had sexual relations of some sort, but cf. Matt 22:30)? Another alternative is that the focus of the parallel is on the activity of the surrounding cities and the activity of the angels. This is especially plausible since the participles ἐκπορνεύσασαι (ekporneusasai, “having indulged in sexual immorality”) and ἀπελθοῦσαι (apelqousai, “having pursued”) have concord with “cities” (πόλεις, poleis), a feminine plural noun, rather than with Sodom and Gomorrah (both masculine nouns). If so, then their sin would not necessarily have to be homosexuality. However, most likely the feminine participles are used because of constructio ad sensum (construction according to sense). That is, since both Sodom and Gomorrah are cities, the feminine is used to imply that all the cities are involved. The connection with angels thus seems to be somewhat loose: Both angels and Sodom and Gomorrah indulged in heinous sexual immorality. Thus, whether the false teachers indulge in homosexual activity is not the point; mere sexual immorality is enough to condemn them.
[1:7] 64 tn Or “in the same way as.”
[1:7] 65 tn “Angels” is not in the Greek text; but the masculine demonstrative pronoun most likely refers back to the angels of v. 6.
[1:18] 67 tn Grk “going according to their own desires of ungodliness.”
[1:18] sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.
[1:1] 68 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] 69 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] 70 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] 71 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] 72 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] 73 tn Heb “if looking you look.” The expression can refer, as here, to looking favorably upon another, in this case with compassion.
[1:11] 74 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] 75 tn Heb “seed of men.”
[1:11] 76 tn Heb “a razor will not go up upon his head.”
[1:1] 77 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.
[14:25] 78 tn Heb “all the land.”
[14:25] 79 tn Heb “the surface of the field.”
[14:26] 80 tn Heb “and the army entered the forest, and look!”
[14:26] 81 tn Heb “and there was no one putting his hand to his mouth.”
[14:27] 82 tn Heb “and he returned his hand to his mouth.”
[14:27] 83 tc The translation follows the Qere and several medieval Hebrew
[14:28] 84 tn Heb “your father surely put the army under an oath.” The infinitive absolute is used before the finite verb to emphasize the solemn nature of the oath.
[24:21] 85 tn Heb “by the
[24:22] 87 tn Heb “and David swore an oath to Saul.”
[25:22] 88 tc Heb “Thus God will do to the enemies of David and thus he will add.” Most of the Old Greek
[25:22] 89 tn Heb “one who urinates against a wall” (also in v. 34); KJV “any that pisseth against the wall.”
[21:2] 91 tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”
[21:2] 93 tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.
[6:1] 94 tn Grk “these.” The translation uses “those” for stylistic reasons.
[6:1] 95 tn Grk “were multiplying.”
[6:1] 96 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.
[6:1] sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
[6:1] 97 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
[6:1] 98 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
[6:1] 100 tn Grk “in the daily serving.”
[6:1] sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
[132:2] 101 tn Heb “the powerful [one] of Jacob.”
[132:3] 102 tn The words “he said” are supplied in the translation to clarify that what follows is David’s vow.
[132:3] 103 tn Heb “the tent of my house.”
[132:3] 104 tn Heb “go up upon the bed of my couch.”
[132:5] 105 tn The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1).
[132:5] 106 tn Heb “the powerful [one] of Jacob.”
[5:3] 107 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] 108 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] 109 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] 110 tn The word “occurs” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:4] 111 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] 112 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] 113 tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.
[5:5] 114 tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.
[5:6] 115 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] 116 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] 117 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] 118 tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).
[17:18] 119 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates being aware of or taking notice of something.
[17:18] 120 sn Heb “hand.” “Giving one’s hand” is a gesture of promise (2 Kgs 10:15).
[17:19] 121 tn Heb “place it on his head.”
[14:7] 122 tn The Greek text reads here ὁμολογέω (Jomologew); though normally translated “acknowledge, confess,” BDAG (708 s.v. 1) lists “assure, promise with an oath” for certain contexts such as here.
[14:9] 123 tn Grk “and being grieved, the king commanded.”
[14:9] sn Herod was technically not a king, but this reflects popular usage. See the note on tetrarch in 14:1.
[6:23] 124 tc ‡ The witnesses here support several different readings: αὐτῇ πολλά (auth polla, “to her insistently”) is found in D Θ 565 700 it; πολλά is the reading of Ì45vid 28; both words are lacking in L pc; and א A B C2vid Ë13 33 2427 Ï lat have just αὐτῇ. The best candidates for authenticity, on external grounds, are αὐτῇ πολλά and αὐτῇ. So the issue revolves around whether πολλά is part of the text. On the one hand, πολλά used adverbially is a distinctive Markanism (10 of the 16 NT instances are found in Mark; of the other Gospels, Matthew alone adds a single example [Matt 9:14]). It could be argued that such an unremarkable term would go unnoticed by the scribes, and consequently would not have been inserted in imitation of Mark’s style observed elsewhere. On the other hand, the largest cluster of instances of an adverbial πολλά are in Mark 5-6, with the most recent example coming just three verses earlier (Mark 5:23, 38, 43; 6:20). Scribes may well have imitated the usage so recently and so frequently seen. Further, the best Alexandrian witnesses, as well as good representatives of the Western and Byzantines texts, lack πολλά. On the whole, though a decision is difficult, it is probably best to read the text without πολλά. NA27 places the word in brackets, indicating some doubt as to its authenticity.
[6:23] 125 sn The expression up to half my kingdom is a proverbial comment meaning “great wealth.”
[23:12] 126 tn Grk “when it was day.”
[23:12] 127 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] 128 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] 129 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] 130 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.
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