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Numbers 24-25

Balaam Prophesies Yet Again

24 ^[a] When Balaam saw that it pleased the Lord to bless Israel,^[b] he did not go as at the other times^[c] to seek for omens,^[d] but he set his face^[e] toward the wilderness. ²When Balaam lifted up his eyes, he saw Israel camped tribe by tribe;^[f] and the Spirit of God came upon him. ³Then he uttered this oracle:^[g]

“The oracle^[h] of Balaam son of Beor,
the oracle of the man whose eyes are open,^[i]
⁴the oracle of the one who hears the words of God,
who sees a vision from the Almighty,
although falling flat on the ground^[j] with eyes open:^[k]
⁵‘How^[l] beautiful are your tents, O Jacob,
and your dwelling places, O Israel!
⁶They are like^[m] valleys^[n] stretched forth,
like gardens by the river’s side,
like aloes^[o] that the Lord has planted,
and like cedar trees beside the waters.
⁷He will pour the water out of his buckets,^[p]
and their descendants will be like abundant^[q] water;^[r]
their king will be greater than Agag,^[s]
and their kingdom will be exalted.
⁸God brought them out of Egypt.
They have, as it were, the strength of a young bull;
they will devour hostile people,^[t]
and will break their bones,
and will pierce them through with arrows.
⁹They crouch and lie down like a lion,
and as a lioness,^[u] who can stir him?
Blessed is the one who blesses you,
and cursed is the one who curses you!’”

¹⁰Then Balak became very angry at Balaam, and he struck his hands together.^[v] Balak said to Balaam, “I called you to curse my enemies, and look, you have done nothing but bless^[w] them these three times! ¹¹So now, go back where you came from!^[x] I said that I would greatly honor you, but now the Lord has stood in the way of your honor.”

¹²Balaam said to Balak, “Did I not also tell your messengers whom you sent to me, ¹³‘If Balak would give me his palace full of silver and gold, I cannot go beyond^[y] the commandment^[z] of the Lord to do either good or evil of my own will,^[aa] but whatever the Lord tells me I must speak’? ¹⁴And now, I am about to go^[ab] back to my own people. Come now, and I will advise you as to what this people will do to your people in future days.”^[ac]

Balaam Prophesies a Fourth Time

¹⁵Then he uttered this oracle:^[ad]

“The oracle of Balaam son of Beor,
the oracle of the man whose eyes are open,
¹⁶the oracle of the one who hears the words of God,
and who knows the knowledge of the Most High,
who sees a vision from the Almighty,
although falling flat on the ground with eyes open:
¹⁷‘I see him, but not now;
I behold him, but not close at hand.^[ae]
A star^[af] will march forth^[ag] out of Jacob,
and a scepter^[ah] will rise out of Israel.
He will crush the skulls^[ai] of Moab,
and the heads^[aj] of all the sons of Sheth.^[ak]
¹⁸Edom will be a possession,
Seir,^[al] his enemy, will also be a possession;
but Israel will act valiantly.
¹⁹A ruler will be established from Jacob;
he will destroy the remains of the city.’”^[am]

Balaam’s Final Prophecies

²⁰Then Balaam^[an] looked on Amalek and delivered this oracle:^[ao]

“Amalek was the first^[ap] of the nations,
but his end will be that he will perish.”

²¹Then he looked on the Kenites and uttered this oracle:

“Your dwelling place seems strong,
and your nest^[aq] is set on a rocky cliff.
²²Nevertheless the Kenite will be consumed.^[ar]
How long will Asshur take you away captive?”

²³Then he uttered this oracle:

“O, who will survive when God does this!^[as]
²⁴Ships will come from the coast of Kittim,^[at]
and will afflict Asshur,^[au] and will afflict Eber,
and he will also perish forever.”^[av]

²⁵Balaam got up and departed and returned to his home,^[aw] and Balak also went his way.

Israel’s Sin with the Moabite Women

25 ^[ax] When^[ay] Israel lived in Shittim, the people began to commit sexual immorality^[az] with the daughters of Moab. ²These women invited^[ba] the people to the sacrifices of their gods; then the people ate and bowed down to their gods.^[bb] ³When Israel joined themselves to Baal Peor,^[bc] the anger of the Lord flared up against Israel.

God’s Punishment

⁴The Lord said to Moses, “Arrest all the leaders^[bd] of the people, and hang them up^[be] before the Lord in broad daylight,^[bf] so that the fierce anger of the Lord may be turned away from Israel.” ⁵So Moses said to the judges of Israel, “Each of you must execute those of his men^[bg] who were joined to Baal Peor.”

⁶Just then^[bh] one of the Israelites came and brought to his brothers^[bi] a Midianite woman in the plain view of Moses and of^[bj] the whole community of the Israelites, while they^[bk] were weeping at the entrance of the tent of meeting. ⁷When Phinehas son of Eleazar, the son of Aaron the priest, saw it,^[bl] he got up from among the assembly, took a javelin in his hand, ⁸and went after the Israelite man into the tent^[bm] and thrust through the Israelite man and into the woman’s abdomen.^[bn] So the plague was stopped from the Israelites.^[bo] ⁹Those that died in the plague were 24,000.

The Aftermath

¹⁰The Lord spoke to Moses: ¹¹“Phinehas son of Eleazar, the son of Aaron the priest, has turned my anger away from the Israelites, when he manifested such zeal^[bp] for my sake among them, so that I did not consume the Israelites in my zeal.^[bq] ¹²Therefore, announce:^[br] ‘I am going to give^[bs] to him my covenant of peace.^[bt] ¹³So it will be to him and his descendants after him a covenant of a permanent priesthood, because he has been zealous for his God,^[bu] and has made atonement^[bv] for the Israelites.’”

¹⁴Now the name of the Israelite who was stabbed—the one who was stabbed with the Midianite woman—was Zimri son of Salu, a leader of a clan^[bw] of the Simeonites. ¹⁵The name of the Midianite woman who was killed was Cozbi daughter of Zur. He was a leader^[bx] over the people of a clan of Midian.^[by]

¹⁶Then the Lord spoke to Moses: ¹⁷“Bring trouble^[bz] to the Midianites, and destroy them, ¹⁸because they bring trouble to you by their treachery with which they have deceived^[ca] you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian,^[cb] their sister, who was killed on the day of the plague that happened as a result of Peor.”

Footnotes

Numbers 24:1 sn For a thorough study of the arrangement of this passage, see E. B. Smick, “A Study of the Structure of the Third Balaam Oracle,” The Law and the Prophets, 242-52. He sees the oracle as having an introductory strophe (vv. 3, 4), followed by two stanzas (vv. 5, 6) that introduce the body (vv. 7b-9b) before the final benediction (v. 9b).
Numbers 24:1 tn Heb “it was good in the eyes of the Lord.”
Numbers 24:1 tn Heb “as time after time.”
Numbers 24:1 tn The word נְחָשִׁים (n^ekhashim) means “omens,” or possibly “auguries.” Balaam is not even making a pretense now of looking for such things, because they are not going to work. God has overruled them.
Numbers 24:1 tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.
Numbers 24:2 tn Heb “living according to their tribes.”
Numbers 24:3 tn Heb “and he took up his oracle and said.”
Numbers 24:3 tn The word נְאֻם (n^eʾum) is an “oracle.” It is usually followed by a subjective genitive, indicating the doer of the action. The word could be rendered “says,” but this translations is more specific.
Numbers 24:3 tn The Greek version reads “the one who sees truly.” The word has been interpreted in both ways, “shut” or “open.”
Numbers 24:4 tn The phrase “flat on the ground” is supplied in the translation for clarity. The Greek version interprets the line to mean “falling asleep.” It may mean falling into a trance.
Numbers 24:4 tn The last colon simply has “falling, but opened eyes.” The falling may simply refer to lying prone; and the opened eyes may refer to his receiving a vision. See H. E. Freeman, An Introduction to the Old Testament Prophets, 37-41.
Numbers 24:5 tn Here מָה (mah) has an exclamatory sense: “How!” (see Gen 28:17).
Numbers 24:6 tn Heb “as valleys they spread forth.”
Numbers 24:6 tn Or “rows of palms.”
Numbers 24:6 sn The language seems to be more poetic than precise. N. H. Snaith notes that cedars do not grow beside water; he also connects “aloes” to the eaglewood that is more exotic, and capable of giving off an aroma (Leviticus and Numbers [NCB], 298).
Numbers 24:7 tc For this colon the LXX has “a man shall come out of his seed.” Cf. the Syriac Peshitta and Targum.
Numbers 24:7 tn Heb “many.”
Numbers 24:7 sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.
Numbers 24:7 sn Many commentators see this as a reference to Agag of 1 Sam 15:32-33, the Amalekite king slain by Samuel, for that is the one we know. But that is by no means clear, for this text does not identify this Agag. If it is that king, then this poem, or this line in this poem, would have to be later, unless one were to try to argue for a specific prophecy. Whoever this Agag is, he is a symbol of power.
Numbers 24:8 tn Heb “they will devour nations,” their adversaries.
Numbers 24:9 tn On the usage of this word see HALOT 517 s.v. לָבִיא.
Numbers 24:10 sn This is apparently a sign of contempt or derision (see Job 27:23; and Lam 2:15).
Numbers 24:10 tn The construction is emphatic, using the infinitive absolute with the perfect tense for “bless.”
Numbers 24:11 tn Heb “flee to your place.”
Numbers 24:13 tn Heb “I am not able to go beyond.”
Numbers 24:13 tn Heb “mouth.”
Numbers 24:13 tn Heb “from my heart.”
Numbers 24:14 tn The construction is the particle הִנֵּה (hinneh) suffixed followed by the active participle. This is the futur instans use of the participle, to express something that is about to happen: “I am about to go.”
Numbers 24:14 tn For “in future days,” see the note at Gen 49:1. For more on this expression, see E. Lipiński, “באחרית הימים dans les textes préexiliques,” VT 20 (1970): 445-50.
Numbers 24:15 tn Heb “and he took up his oracle and said.”
Numbers 24:17 tn Heb “near.”
Numbers 24:17 sn This is a figure for a king (see also Isa 14:12) not only in the Bible but in the ancient Near Eastern literature as a whole. The immediate reference of the prophecy seems to be to David, but the eschatological theme goes beyond him. There is to be a connection made between this passage and the sighting of a star in its ascendancy by the magi, who then traveled to Bethlehem to see the one born King of the Jews (Matt 2:2). The expression “son of a star” (Aram Bar Kochba) became a title for a later claimant to kingship, but he was doomed by the Romans in a.d. 135.
Numbers 24:17 tn The verb is the perfect tense with vav (ו) consecutive; it is equal to the imperfect expressing the future. The verb דָּרַךְ (darakh), related to the noun “way, road,” seems to mean something like “tread on, walk, march.”
Numbers 24:17 sn The “scepter” is metonymical for a king who will rise to power. NEB strangely rendered this as “comet” to make a parallel with “star.”
Numbers 24:17 tn The word is literally “corners,” but may refer to the corners of the head, and so “skull.”
Numbers 24:17 tc The MT reads “shatter, devastate.” Smr reads קֹדְקֹד (qodqod, “head; crown; pate”). Smr follows Jer 48:45 which appears to reflect Num 24:17.
Numbers 24:17 sn The prophecy begins to be fulfilled when David defeated Moab and Edom and established an empire including them. But the Messianic promise extends far beyond that to the end of the age and the inclusion of these defeated people in the program of the coming King.
Numbers 24:18 sn Seir is the chief mountain range of Edom (Deut 33:2), and so the reference here is to the general area of Edom.
Numbers 24:19 tn Or, understanding the Hebrew word for “city” as a place name, “of Ir” (cf. NRSV, NLT).
Numbers 24:20 tn Heb “he”; the referent (Balaam) has been specified in the translation for clarity.
Numbers 24:20 tn Heb “and he lifted up his oracle and said.” So also in vv. 21, 23.
Numbers 24:20 sn This probably means that it held first place, or it thought that it was “the first of the nations.” It was not the first, either in order or greatness.
Numbers 24:21 sn A pun is made on the name Kenite by using the word “your nest” (קִנֶּךָ, qinnekha); the location may be the rocky cliffs overlooking Petra.
Numbers 24:22 tc Heb “Nevertheless Cain will be wasted; how long will Asshur take you captive?” Cain was believed to be the ancestor of the Kenites. The NAB has “yet destined for burning, even as I watch, are your inhabitants.” Asshur may refer to a north Arabian group of people of Abrahamic stock (Gen 25:3), and not the Assyrian empire.
Numbers 24:23 tc Because there is no parallel line, some have thought that it dropped out (see de Vaulx, Les Nombres, 296).
Numbers 24:24 tc The MT is difficult. The Kittim refers normally to Cyprus, or any maritime people to the west. W. F. Albright proposed emending the line to “islands will gather in the north, ships from the distant sea” (“The Oracles of Balaam,” JBL 63 [1944]: 222-23). Some commentators accept that reading as the original state of the text, since the present MT makes little sense.
Numbers 24:24 tn Or perhaps “Assyria” (so NCV, TEV, CEV, NLT).
Numbers 24:24 tn Or “it will end in utter destruction.”
Numbers 24:25 tn Heb “place.”
Numbers 25:1 sn Chapter 25 tells of Israel’s sins on the steppes of Moab, and God’s punishment. In the overall plan of the book, here we have another possible threat to God’s program, although here it comes from within the camp (Balaam was the threat from without). If the Moabites could not defeat them one way, they would try another. The chapter has three parts: fornication (vv. 1-3), God’s punishment (vv. 4-9), and aftermath (vv. 10-18). See further G. E. Mendenhall, The Tenth Generation, 105-21; and S. C. Reif, “What Enraged Phinehas? A Study of Numbers 25:8, ” JBL 90 (1971): 200-206.
Numbers 25:1 tn This first preterite is subordinated to the next as a temporal clause; it is not giving a parallel action, but the setting for the event.
Numbers 25:1 sn The account apparently means that the men were having sex with the Moabite women. Why the men submitted to such a temptation at this point is hard to say. It may be that as military heroes the men took liberties with the women of occupied territories.
Numbers 25:2 tn The verb simply says “they called,” but it is a feminine plural. And so the women who engaged in immoral acts with Hebrew men invited them to their temple ritual.
Numbers 25:2 sn What Israel experienced here was some of the debased ritual practices of the Canaanite people. The act of prostrating themselves before the pagan deities was probably participation in a fertility ritual, nothing short of cultic prostitution. This was a blatant disregard of the covenant and the Law. If something were not done, the nation would have destroyed itself.
Numbers 25:3 tn The verb is “yoked” to Baal Peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.sn The evidence indicates that Moab was part of the very corrupt Canaanite world, a world that was given over to the fertility ritual of the times.
Numbers 25:4 sn The meaning must be the leaders behind the apostasy, for they would now be arrested. They were responsible for the tribes’ conformity to the Law, but here they had not only failed in their duty, but had participated. The leaders were executed; the rest of the guilty died by the plague.
Numbers 25:4 sn The leaders who were guilty were commanded by God to be publicly exposed by hanging, probably a reference to impaling, but possibly some other form of harsh punishment. The point was that the swaying of their executed bodies would be a startling warning for any who so blatantly set the Law aside and indulged in apostasy through pagan sexual orgies.
Numbers 25:4 tn Heb “in the sun.” This means in broad daylight.
Numbers 25:5 tn Heb “slay—a man his men.” The imperative is plural, and so “man” is to be taken collectively as “each of you men.”
Numbers 25:6 tn The verse begins with the deictic particle וְהִנֵּה (v^ehinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.
Numbers 25:6 tn Or “to his family”; or “to his clan.”
Numbers 25:6 tn Heb “before the eyes of Moses and before the eyes of.”
Numbers 25:6 tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.
Numbers 25:7 tn The first clause is subordinated to the second because both begin with the preterite verbal form, and there is clearly a logical and/or chronological sequence involved.
Numbers 25:8 tn The word קֻבָּה (qubbah) seems to refer to the innermost part of the family tent. Some suggest it was in the tabernacle area, but that is unlikely. S. C. Reif argues for a private tent shrine (“What Enraged Phinehas? A Study of Numbers 25:8, ” JBL 90 [1971]: 200-206).
Numbers 25:8 tn Heb “and he thrust the two of them the Israelite man and the woman to her belly [lower abdomen].” Reif notes the similarity of the word with the previous “inner tent,” and suggests that it means Phinehas stabbed her in her shrine tent, where she was being set up as some sort of priestess or cult leader. Phinehas put a quick end to their sexual immorality while they were in the act.
Numbers 25:8 sn Phinehas saw all this as part of the pagan sexual ritual that was defiling the camp. He had seen that the Lord himself had had the guilty put to death. And there was already some plague breaking out in the camp that had to be stopped. And so in his zeal he dramatically put an end to this incident, that served to stop the rest and end the plague.
Numbers 25:11 tn Heb “he was zealous with my zeal.” The repetition of forms for “zeal” in the line stresses the passion of Phinehas. The word “zeal” means a passionate intensity to protect or preserve divine or social institutions.
Numbers 25:11 tn The word for “zeal” now occurs a third time. While some English versions translate this word here as “jealousy” (KJV, ASV, NASB, NRSV), it carries the force of God’s passionate determination to defend his rights and what is right about the covenant and the community and parallels the “zeal” that Phinehas had just demonstrated.
Numbers 25:12 tn Heb “say.”
Numbers 25:12 tn Here too the grammar expresses an imminent future by using the particle הִנְנִי (hin^eni) before the participle נֹתֵן (noten)—“here I am giving,” or “I am about to give.”
Numbers 25:12 tn Or “my pledge of friendship” (NAB), or “my pact of friendship” (NJPS). This is the designation of the leadership of the priestly ministry. The terminology is used again in the rebuke of the priests in Mal 2.
Numbers 25:13 tn The motif is reiterated here. Phinehas was passionately determined to maintain the rights of his God by stopping the gross sinful perversions.
Numbers 25:13 sn The atonement that he made in this passage refers to the killing of the two obviously blatant sinners. By doing this he dispensed with any animal sacrifice, for the sinners themselves died. In Leviticus it was the life of the substitutionary animal that was taken in place of the sinners that made atonement. The point is that sin was punished by death, and so God was free to end the plague and pardon the people. God’s holiness and righteousness have always been every bit as important as God’s mercy and compassion, for without righteousness and holiness mercy and compassion mean nothing.
Numbers 25:14 tn Heb “a father’s house.” So also in v. 15.
Numbers 25:15 tn Heb “head.”
Numbers 25:15 sn The passage makes it clear that this individual was a leader, one who was supposed to be preventing this thing from happening. The judgment was swift and severe, because the crime was so great, and the danger of it spreading was certain. Paul refers to this horrible incident when he reminds Christians not to do similar things (1 Cor 10:6-8).
Numbers 25:17 tn The form is the infinitive absolute used in place of a verb here; it clearly is meant to be an instruction for Israel. The idea is that of causing trouble, harassing, vexing Midian. The verb is repeated as the active participle in the line, and so the punishment is talionic.
Numbers 25:18 tn This is the same word as that translated “treachery.”
Numbers 25:18 sn Cozbi’s father, Zur, was one of five Midianite kings who eventually succumbed to Israel (Num 31:8). When the text gives the name and family of a woman, it is asserting that she is important, at least for social reasons, among her people.

Luke 2:1-35

The Census and the Birth of Jesus

2 Now^[a] in those days a decree^[b] went out from Caesar^[c] Augustus^[d] to register^[e] all the empire^[f] for taxes. ²This was the first registration, taken when Quirinius was governor^[g] of Syria. ³Everyone^[h] went to his own town^[i] to be registered. ⁴So^[j] Joseph also went up from the town of Nazareth^[k] in Galilee to Judea, to the city^[l] of David called Bethlehem,^[m] because he was of the house^[n] and family line^[o] of David. ⁵He went^[p] to be registered with Mary, who was promised in marriage to him,^[q] and who was expecting a child. ⁶While^[r] they were there, the time came for her to deliver her child.^[s] ⁷And she gave birth to her firstborn son and wrapped him in strips of cloth^[t] and laid him in a manger,^[u] because there was no place for them in the inn.^[v]

The Shepherds’ Visit

⁸Now^[w] there were shepherds^[x] nearby^[y] living out in the field, keeping guard^[z] over their flock at night. ⁹An^[aa] angel of the Lord^[ab] appeared to^[ac] them, and the glory of the Lord shone around them, and they were absolutely terrified.^[ad] ¹⁰But the angel said to them, “Do not be afraid! Listen carefully,^[ae] for I proclaim to you good news^[af] that brings great joy to all the people: ¹¹Today^[ag] your Savior is born in the city^[ah] of David.^[ai] He is Christ^[aj] the Lord. ¹²This^[ak] will be a sign^[al] for you: You will find a baby wrapped in strips of cloth and lying in a manger.”^[am] ¹³Suddenly^[an] a vast, heavenly army^[ao] appeared with the angel, praising God and saying,

¹⁴“Glory^[ap] to God in the highest,
and on earth peace among people^[aq] with whom he is pleased!”^[ar]

¹⁵When^[as] the angels left them and went back to heaven, the shepherds said to one another, “Let us go over to Bethlehem and see this thing that has taken place, that the Lord^[at] has made known to us.” ¹⁶So they hurried off and located Mary and Joseph, and found the baby lying in a manger.^[au] ¹⁷When^[av] they saw him,^[aw] they related what they had been told^[ax] about this child, ¹⁸and all who heard it were astonished^[ay] at what the shepherds said. ¹⁹But Mary treasured up all these words, pondering in her heart what they might mean.^[az] ²⁰So^[ba] the shepherds returned, glorifying and praising^[bb] God for all they had heard and seen; everything was just as they had been told.^[bc]

²¹At^[bd] the end of eight days, when he was circumcised, he was named Jesus, the name given by the angel^[be] before he was conceived in the womb.

Jesus’ Presentation at the Temple

²²Now^[bf] when the time came for their^[bg] purification according to the law of Moses, Joseph and Mary^[bh] brought Jesus^[bi] up to Jerusalem to present him to the Lord ²³(just as it is written in the law of the Lord, “Every firstborn male^[bj] will be set apart to the Lord”^[bk]), ²⁴and to offer a sacrifice according to what is specified in the law of the Lord, a pair of doves^[bl] or two young pigeons.^[bm]

The Prophecy of Simeon

²⁵Now^[bn] there was a man in Jerusalem named Simeon who was righteous^[bo] and devout, looking for the restoration^[bp] of Israel, and the Holy Spirit^[bq] was upon him. ²⁶It^[br] had been revealed^[bs] to him by the Holy Spirit that he would not die^[bt] before^[bu] he had seen the Lord’s Christ.^[bv] ²⁷So^[bw] Simeon,^[bx] directed by the Spirit,^[by] came into the temple courts,^[bz] and when the parents brought in the child Jesus to do for him what was customary according to the law,^[ca] ²⁸Simeon^[cb] took him in his arms and blessed God, saying,^[cc]

²⁹“Now, according to your word,^[cd] Sovereign Lord,^[ce] permit^[cf] your servant^[cg] to depart^[ch] in peace.
³⁰For my eyes have seen your salvation^[ci]
³¹that you have prepared in the presence of all peoples:^[cj]
³²a light,^[ck]
for revelation to the Gentiles,
and for glory^[cl] to your people Israel.”

³³So^[cm] the child’s^[cn] father^[co] and mother were amazed^[cp] at what was said about him. ³⁴Then^[cq] Simeon blessed them and said to his mother Mary, “Listen carefully:^[cr] This child^[cs] is destined to be the cause of the falling and rising^[ct] of many in Israel and to be a sign that will be rejected.^[cu] ³⁵Indeed, as a result of him the thoughts^[cv] of many hearts will be revealed^[cw]—and a sword^[cx] will pierce your own soul as well!”^[cy]

Footnotes

Luke 2:1 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
Luke 2:1 sn This decree was a formal decree from the Roman Senate.
Luke 2:1 tn Or “from the emperor” (“Caesar” is a title for the Roman emperor).
Luke 2:1 sn Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.
Luke 2:1 tn Grk “to be registered.” The passive infinitive ἀπογράφεσθαι (apographesthai) has been rendered as an active in the translation to improve the English style. The verb is regarded as a technical term for official registration in tax lists (BDAG 108 s.v. ἀπογράφω a).sn This census (a decree…to register all the empire) is one of the more disputed historical remarks in Luke. Josephus (Ant. 18.1.1 [18.1-2]) only mentions a census in a.d. 6, too late for this setting. Such a census would have been a massive undertaking; it could have started under one ruler and emerged under another, to whose name it became attached. This is one possibility to explain the data. Another is that Quirinius, who became governor in Syria for the later census, may have been merely an administrator for this census. See also Luke 2:2.
Luke 2:1 tn Grk “the whole (inhabited) world,” but this was a way to refer to the Roman empire (L&N 1.83).
Luke 2:2 tn Or “was a minister of Syria.” This term could simply refer to an administrative role Quirinius held as opposed to being governor (Josephus, Ant. 18.4.2 [18.88]). See also Luke 2:1.
Luke 2:3 tn Grk “And everyone.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:3 tn Or “hometown” (so CEV).
Luke 2:4 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:4 sn On Nazareth see Luke 1:26.
Luke 2:4 tn Or “town.” The translation “city” is used here because of its collocation with “of David,” suggesting its importance, though not its size.
Luke 2:4 sn The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem.
Luke 2:4 sn Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16, especially in light of earlier connections between Jesus and David made in Luke 1:32. Further, the mention of Bethlehem reminds one of the promise of Mic 5:2, namely, that a great king would emerge from Bethlehem to rule over God’s people.
Luke 2:4 tn Or “family,” “lineage.”
Luke 2:5 tn The words “He went” are not in the Greek text, but have been supplied to begin a new sentence in the translation. The Greek sentence is longer and more complex than normal contemporary English usage.
Luke 2:5 tn Traditionally, “Mary, his betrothed.” Although often rendered in contemporary English as “Mary, who was engaged to him,” this may give the modern reader a wrong impression, since Jewish marriages in this period were typically arranged marriages. The term ἐμνηστευμένῃ (emnēsteumenē) may suggest that the marriage is not yet consummated, not necessarily that they are not currently married. Some mss read “the betrothed to him wife”; others, simply “his wife.” These readings, though probably not autographic, may give the right sense.
Luke 2:6 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:6 tn The words “her child” are not in the Greek text, but have been supplied to clarify what was being delivered. The wording here is like Luke 1:57. Grk “the days for her to give birth were fulfilled.”
Luke 2:7 sn The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.
Luke 2:7 tn Or “a feeding trough.”
Luke 2:7 tn The Greek word κατάλυμα is flexible, and usage in the LXX and NT refers to a variety of places for lodging (see BDAG 521 s.v.). Most likely Joseph and Mary sought lodging in the public accommodations in the city of Bethlehem (see J. Nolland, Luke [WBC], 1:105), which would have been crude shelters for people and animals. However, it has been suggested by various scholars that Joseph and Mary were staying with relatives in Bethlehem (e.g., C. S. Keener, The IVP Bible Background Commentary: New Testament, 194; B. Witherington, “Birth of Jesus,” DJG, 69-70); if that were so the term would refer to the guest room in the relatives’ house, which would have been filled beyond capacity with all the other relatives who had to journey to Bethlehem for the census.sn There was no place for them in the inn. There is no drama in how this is told. There is no search for a variety of places to stay or a heartless innkeeper. (Such items are later, nonbiblical embellishments.) Bethlehem was not large and there was simply no other place to stay. The humble surroundings of the birth are ironic in view of the birth’s significance.
Luke 2:8 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Luke 2:8 sn Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus (a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.
Luke 2:8 tn Grk “in that region.”
Luke 2:8 tn Grk “living in the field (see BDAG 15 s.v. ἀγραυλέω) and guarding their flock.”
Luke 2:9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:9 tn Or “the angel of the Lord.” See the note on the word “Lord” in 1:11.
Luke 2:9 tn Or “stood in front of.”
Luke 2:9 tn Grk “they feared a great fear” (a Semitic idiom which intensifies the main idea, in this case their fear).sn Terrified. See similar responses in Luke 1:12, 29.
Luke 2:10 tn Grk “behold.”
Luke 2:10 tn Grk “I evangelize to you great joy.”
Luke 2:11 sn The Greek word for today (σήμερον, sēmeron) occurs eleven times in the Gospel of Luke (2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43) and nine times in Acts. Its use, especially in passages such as 2:11; 4:21; 5:26; 19:5, 9, signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke, [NIGTC], 873).
Luke 2:11 tn Or “town.” See the note on “city” in v. 4.
Luke 2:11 tn This is another indication of a royal, messianic connection.
Luke 2:11 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
Luke 2:12 tn Grk “And this.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:12 sn The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36.
Luke 2:12 tn Or “a feeding trough,” see Luke 2:7.
Luke 2:13 tn Grk “And suddenly.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:13 tn Grk “a multitude of the armies of heaven.”
Luke 2:14 sn Glory here refers to giving honor to God.
Luke 2:14 tn This is a generic use of ἄνθρωπος (anthrōpos) referring to both males and females.
Luke 2:14 tc Most witnesses (א² B² L Θ Ξ Ψ ƒ^1,13 M sy bo) have ἐν ἀνθρώποις εὐδοκία (en anthrōpois eudokia, “good will among people”) instead of ἐν ἀνθρώποις εὐδοκίας (en anthrōpois eudokias, “among people with whom he is pleased”), a reading attested by א* A B* D W (sa). Most of the Itala witnesses and some other versional witnesses reflect a Greek text which has the genitive εὐδοκίας but drops the preposition ἐν. Not only is the genitive reading better attested, but it is more difficult than the nominative. “The meaning seems to be, not that divine peace can be bestowed only where human good will is already present, but that at the birth of the Saviour God’s peace rests on those whom he has chosen in accord with his good pleasure” (TCGNT 111).
Luke 2:15 tn Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:15 sn Note how although angels delivered the message, it was the Lord whose message is made known, coming through them.
Luke 2:16 tn Or “a feeding trough.”
Luke 2:17 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:17 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
Luke 2:17 tn Grk “the word which had been spoken to them.”
Luke 2:18 tn Grk “marveled.” It is a hard word to translate with one term in this context. There is a mixture of amazement and pondering at work in considering the surprising events here. See Luke 1:21, 63; 2:33.
Luke 2:19 tn The term συμβάλλουσα (sumballousa) suggests more than remembering. She is trying to put things together here (Josephus, Ant. 2.5.3 [2.72]). The words “what they might mean” have been supplied in the translation to make this clear. Direct objects were frequently omitted in Greek when clear from the context.
Luke 2:20 tn Here καί (kai) has been translated as “so” to indicate the conclusion of the topic.
Luke 2:20 sn The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14.
Luke 2:20 tn Grk “just as [it] had been spoken to them.” This has been simplified in the English translation by making the prepositional phrase (“to them”) the subject of the passive verb.sn The closing remark just as they had been told notes a major theme of Luke 1-2 as he sought to reassure Theophilus: God does what he says he will do.
Luke 2:21 tn Grk “And when eight days were completed.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:21 sn Jesus’ parents obeyed the angel as Zechariah and Elizabeth had (1:57-66). These events are taking place very much under God’s direction.
Luke 2:22 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
Luke 2:22 tc The translation follows most mss, including early and significant ones (א A B L). Some copyists, aware that the purification law applied to women only, produced mss (76 it^pt vg [though the Latin word eius could be either masculine or feminine]) that read “her purification.” But the extant evidence for an unambiguous “her” is shut up to one late minuscule (codex 76) and a couple of patristic citations of dubious worth (Pseudo-Athanasius whose date is unknown, and the Catenae in euangelia Lucae et Joannis, edited by J. A. Cramer. The Catenae is a work of collected patristic sayings whose exact source is unknown [thus, it could come from a period covering hundreds of years]). A few other witnesses (D lat) read “his purification.” The KJV has “her purification,” following Beza’s Greek text (essentially a revision of Erasmus’). Erasmus did not have it in any of his five editions. Most likely Beza put in the feminine form αὐτῆς (autēs) because, recognizing that the eius found in several Latin mss could be read either as a masculine or a feminine, he made the contextually more satisfying choice of the feminine. Perhaps it crept into one or two late Greek witnesses via this interpretive Latin back-translation. So the evidence for the feminine singular is virtually nonexistent, while the masculine singular αὐτοῦ (autou, “his”) was a clear scribal blunder. There can be no doubt that “their purification” is the authentic reading.tn Or “when the days of their purification were completed.” In addition to the textual problem concerning the plural pronoun (which apparently includes Joseph in the process) there is also a question whether the term translated “purification” (καθαρισμός, katharismos) refers to the time period prescribed by the Mosaic law or to the offering itself which marked the end of the time period (cf. NLT, “it was time for the purification offering”).sn Exegetically the plural pronoun “their” creates a problem. It was Mary’s purification that was required by law, forty days after the birth (Lev 12:2-4). However, it is possible that Joseph shared in a need to be purified by having to help with the birth or that they also dedicated the child as a first born (Exod 13:2), which would also require a sacrifice that Joseph would bring. Luke’s point is that the parents followed the law. They were pious.
Luke 2:22 tn Grk “they”; the referents (Joseph and Mary) have been specified in the translation for clarity.
Luke 2:22 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
Luke 2:23 tn Grk “every male that opens the womb” (an idiom for the firstborn male).
Luke 2:23 sn An allusion to Exod 13:2, 12, 15.
Luke 2:24 sn The offering of a pair of doves or two young pigeons, instead of a lamb, speaks of the humble roots of Jesus’ family—they apparently could not afford the expense of a lamb.
Luke 2:24 sn A quotation from Lev 12:8; 5:11 (LXX).
Luke 2:25 tn Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
Luke 2:25 tn Grk “This man was righteous.” The Greek text begins a new sentence here, but this was changed to a relative clause in the translation to avoid redundancy.
Luke 2:25 tn Or “deliverance,” “consolation.”sn The restoration of Israel refers to Simeon’s hope that the Messiah would come and deliver the nation (Isa 40:1; 49:13; 51:3; 57:18; 61:2; 2 Bar. 44:7).
Luke 2:25 sn Once again, by mentioning the Holy Spirit, Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67) and women (Elizabeth, 1:41) in Luke 1-2 as they share the will of the Lord.
Luke 2:26 tn Grk “And it.” Here καί (kai) has not been translated because of differences between Greek and English style.
Luke 2:26 tn The use of the passive suggests a revelation by God, and in the OT the corresponding Hebrew term represented here by κεχρηματισμένον (kechrēmatismenon) indicated some form of direct revelation from God (Jer 25:30; 33:2; Job 40:8).
Luke 2:26 tn Grk “would not see death” (an idiom for dying).
Luke 2:26 tn On the grammar of this temporal clause, see BDF §§383.3; 395.
Luke 2:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The revelation to Simeon that he would not die before he had seen the Lord’s Christ is yet another example of a promise fulfilled in Luke 1-2. Also, see the note on Christ in 2:11.
Luke 2:27 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:27 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
Luke 2:27 tn Grk “So in the Spirit” or “So by the Spirit,” but since it refers to the Spirit’s direction the expanded translation “directed by the Spirit” is used here.
Luke 2:27 tn Grk “the temple.”sn The temple courts is a reference to the larger temple area, not the holy place. Simeon was either in the court of the Gentiles or the court of women, since Mary was present.
Luke 2:27 tn Grk “to do for him according to the custom of the law.” See Luke 2:22-24.
Luke 2:28 tn Grk “he”; the referent (Simeon) has been specified in the translation for clarity.
Luke 2:28 tn Grk “and said.” The finite verb in Greek has been replaced with a participle in English to improve the smoothness of the translation.
Luke 2:29 sn The phrase according to your word again emphasizes that God will perform his promise.
Luke 2:29 tn The Greek word translated here by “Sovereign Lord” is δεσπότης (despotēs).
Luke 2:29 sn This short prophetic declaration is sometimes called the Nunc dimittis, which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις (apolueis, “now release”) in this verse.
Luke 2:29 tn Here the Greek word δοῦλος (doulos, “slave”) has been translated “servant” since it acts almost as an honorific term for one specially chosen and appointed to carry out the Lord’s tasks.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.”
Luke 2:29 tn Grk “now release your servant.”
Luke 2:30 sn To see Jesus, the Messiah, is to see God’s salvation.
Luke 2:31 sn Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis (Luke 24:47; Acts 10:34-43).
Luke 2:32 tn The syntax of this verse is disputed. Most read “light” and “glory” in parallelism, so Jesus is a light for revelation to the Gentiles and is glory to the people for Israel. Others see “light” (1:78-79) as a summary, while “revelation” and “glory” are parallel, so Jesus is light for all, but is revelation for the Gentiles and glory for Israel. Both readings make good sense and either could be correct, but Luke 1:78-79 and Acts 26:22-23 slightly favor this second option.
Luke 2:32 sn In other words, Jesus is a special cause for praise and honor (“glory”) for the nation.
Luke 2:33 tn Here καί (kai) has been translated as “so” to indicate the consequential nature of the action.
Luke 2:33 tn Grk “his”; the referent (the child) has been specified in the translation for clarity.
Luke 2:33 tc Most mss ([A] Θ [Ψ] ƒ¹³ 33 M it) read “Joseph,” but in favor of the reading ὁ πατὴρ αὐτοῦ (ho patēr autou, “his father”) is both external (א B D L W 1 700 1241 sa) and internal evidence. Internally, the fact that Mary is not named at this point and that “Joseph” is an obviously motivated reading, intended to prevent confusion over the virgin conception of Christ, argues strongly for ὁ πατὴρ αὐτοῦ as the authentic reading here. See also the tc note on “parents” in 2:43.
Luke 2:33 tn The term refers to the amazement at what was happening as in other places in Luke 1-2 (1:63; 2:18). The participle is plural, while the finite verb used in the periphrastic construction is singular, perhaps to show a unity in the parents’ response (BDF §135.1.d: Luke 8:19).
Luke 2:34 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
Luke 2:34 tn Grk “behold.”
Luke 2:34 tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.
Luke 2:34 sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.
Luke 2:34 tn Grk “and for a sign of contradiction.”
Luke 2:35 tn Or “reasonings” (in a hostile sense). See G. Schrenk, TDNT 2:97.
Luke 2:35 sn The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.
Luke 2:35 sn A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.
Luke 2:35 sn This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.

Psalm 59

Psalm 59^[a]

For the music director, according to the al-tashcheth style;^[b] a prayer^[c] of David, written when Saul sent men to surround his house and murder him.^[d]

59 Deliver me from my enemies, my God.
Protect me^[e] from those who attack me.^[f]
²Deliver me from evildoers.^[g]
Rescue me from violent men.^[h]
³For look, they wait to ambush me;^[i]
powerful men stalk^[j] me,
but not because I have rebelled or sinned, O Lord.^[k]
⁴Though I have done nothing wrong,^[l] they are anxious to attack.^[m]
Spring into action and help me. Take notice of me.^[n]
⁵You, O Lord God of Heaven’s Armies,^[o] the God of Israel,
rouse yourself and punish^[p] all the nations.
Have no mercy on any treacherous evildoers. (Selah)
⁶They return in the evening;
they growl^[q] like dogs
and prowl around outside^[r] the city.
⁷Look, they hurl insults at me
and openly threaten to kill me,^[s]
for they say,^[t]
“Who hears?”
⁸But you, O Lord, laugh in disgust at them;^[u]
you taunt^[v] all the nations.
⁹You are my source of strength. I will wait for you.^[w]
For God is my refuge.^[x]
¹⁰The God who loves me will help me;^[y]
God will enable me to triumph over^[z] my enemies.^[aa]
¹¹Do not strike them dead suddenly,
because then my people might forget the lesson.^[ab]
Use your power to make them homeless vagabonds and then bring them down,
O Lord who shields us.^[ac]
¹²They speak sinful words.^[ad]
So let them be trapped by their own pride
and by the curses and lies they speak.
¹³Angrily wipe them out. Wipe them out so they vanish.
Let them know that God rules
over Jacob and to the ends of the earth. (Selah)
¹⁴They return in the evening;
they growl^[ae] like dogs
and prowl around outside^[af] the city.
¹⁵They wander around looking for something to eat;
they refuse to sleep until they are full.^[ag]
¹⁶As for me, I will sing about your strength;
I will praise your loyal love in the morning.
For you are my refuge^[ah]
and my place of shelter when I face trouble.^[ai]
¹⁷You are my source of strength. I will sing praises to you.^[aj]
For God is my refuge,^[ak] the God who loves me.^[al]

Footnotes

Psalm 59:1 sn Psalm 59. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.
Psalm 59:1 tn Heb “do not destroy.” Perhaps this refers to a particular style of music, a tune title, or a musical instrument. These words also appear in the superscription to Pss 57-58, 75.
Psalm 59:1 tn The precise meaning of the Hebrew word מִכְתָּם (miktam), which also appears in the heading to Pss 16, 56-58, 60 is uncertain. HALOT 582-83 s.v. defines it as “inscription.”
Psalm 59:1 tn Heb “when Saul sent and they watched his house in order to kill him.”sn According to the superscription, David wrote this psalm on the occasion when Saul sent assassins to surround David’s house and kill him in the morning (see 1 Sam 19:11). However, the psalm itself mentions foreign enemies (vv. 5, 8). Perhaps these references reflect a later adaptation of an original Davidic psalm.
Psalm 59:1 tn Or “make me secure”; Heb “set me on high.”
Psalm 59:1 tn Heb “from those who raise themselves up [against] me.”
Psalm 59:2 tn Heb “from the workers of wickedness.”
Psalm 59:2 tn Heb “from men of bloodshed.”
Psalm 59:3 tn Heb “my life.”
Psalm 59:3 tn The Hebrew verb is from the root גּוּר (gur), which means “to challenge, attack” in Isa 54:15 and “to stalk” (with hostile intent) in Ps 56:8.
Psalm 59:3 sn The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord.
Psalm 59:4 tn Heb “without sin.”
Psalm 59:4 tn Heb “they run and they are determined.”
Psalm 59:4 tn Heb “arise to meet me and see.” The Hebrew verb קָרָא (qaraʾ, “to meet; to encounter”) here carries the nuance of “to help.”
Psalm 59:5 tn Heb “Lord, God, Hosts.” One expects the construct form אֱלֹהֵי (ʾelohe) before צְבָאוֹת (ts^evaʾot, “hosts”). See Ps 89:9, but יְהוָה אֱלֹהִים (y^ehvah ʾelohim) precedes צְבָאוֹת (ts^evaʾot) in Pss 80:4, 19; 84:8 as well.
Psalm 59:5 tn Heb “wake up to punish” (see Pss 35:23; 44:23).
Psalm 59:6 tn Or “howl”; or “bark.”
Psalm 59:6 tn Heb “go around.”
Psalm 59:7 tn Heb “look, they gush forth with their mouth, swords [are] in their lips.”
Psalm 59:7 tn The words “for they say” are supplied in the translation for clarification. The following question (“Who hears?”) is spoken by the psalmist’s enemies, who are confident that no one else can hear their threats against the psalmist. They are aggressive because they feel the psalmist is vulnerable and has no one to help him.
Psalm 59:8 sn Laugh in disgust. See Pss 2:4; 37:13.
Psalm 59:8 tn Or “scoff at”; or “deride”; or “mock” (see Ps 2:4).
Psalm 59:9 tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (ʾeshmorah, “I will watch”) to אֱזַמֵּרָה (ʾezammerah, “I will sing praises [to you]”) See v. 17.
Psalm 59:9 tn Or “my elevated place” (see Ps 18:2).
Psalm 59:10 tn Heb “the God of my [Qere (marginal reading); the Kethib (consonantal text) has “his”] loyal love will meet me.”
Psalm 59:10 tn Heb “will cause me to look upon.”
Psalm 59:10 tn Heb “those who watch me [with evil intent].” See also Pss 5:8; 27:11; 54:5; 56:2.
Psalm 59:11 tn Heb “do not kill them, lest my people forget.”sn My people might forget the lesson. Swift, sudden destruction might be quickly forgotten. The psalmist wants God’s judgment to be prolonged so that it might be a continual reminder of divine justice.
Psalm 59:11 tn Heb “make them roam around by your strength and bring them down, O our shield, the Lord.”
Psalm 59:12 tn Heb “the sin of their mouth [is] the word of their lips.”
Psalm 59:14 tn Or “howl”; or “bark.”
Psalm 59:14 tn Heb “go around.”
Psalm 59:15 tn Heb “if they are not full, they stay through the night.”
Psalm 59:16 tn Or “my elevated place” (see Ps 18:2).
Psalm 59:16 tn Heb “and my shelter in the day of my distress.”
Psalm 59:17 tn Heb “my strength, to you I will sing praises.”
Psalm 59:17 tn Or “my elevated place” (see Ps 18:2).
Psalm 59:17 tn Heb “the God of my loyal love.”

Proverbs 11:14

¹⁴When there is no guidance^[a] a nation falls,
but there is success^[b] in the abundance of counselors.

New English Translation (NET)

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The Daily Audio Bible

Balaam Prophesies Yet Again

Balaam Prophesies a Fourth Time

Balaam’s Final Prophecies

Israel’s Sin with the Moabite Women

God’s Punishment

The Aftermath

Footnotes

The Census and the Birth of Jesus

The Shepherds’ Visit

Jesus’ Presentation at the Temple

The Prophecy of Simeon

Footnotes

Psalm 59[a]

For the music director, according to the al-tashcheth style;[b] a prayer[c] of David, written when Saul sent men to surround his house and murder him.[d]

Footnotes

Footnotes

Psalm 59^[a]

For the music director, according to the al-tashcheth style;^[b] a prayer^[c] of David, written when Saul sent men to surround his house and murder him.^[d]