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Ezra 1-2

The Decree of Cyrus

1 ^[a] In the first^[b] year of King Cyrus of Persia, in fulfillment of the Lord’s message spoken through^[c] Jeremiah,^[d] the Lord motivated^[e] King Cyrus of Persia to issue^[f] a proclamation^[g] throughout his kingdom and also to put it in writing. It read:^[h]

²“This is what King Cyrus of Persia says:

“‘The Lord God of heaven has given me all the kingdoms of the earth. He has appointed^[i] me to build a temple^[j] for him in Jerusalem, which is in Judah. ³Anyone of^[k] his people among you (may his God be with him!) may go up to Jerusalem, which is in Judah, and may build the temple of the Lord God of Israel—he is the God who is in Jerusalem. ⁴Anyone who survives in any of those places where he is a resident foreigner must be helped by his neighbors^[l] with silver, gold, equipment, and animals, along with voluntary offerings for the temple of God which is in Jerusalem.’”

The Exiles Prepare to Return to Jerusalem

⁵Then the leaders^[m] of Judah and Benjamin, along with the priests and the Levites—all those whose mind God had stirred—got ready^[n] to go up in order to build the temple of the Lord in Jerusalem. ⁶All their neighbors assisted them^[o] with silver utensils,^[p] gold, equipment, animals, and expensive gifts, not to mention^[q] all the voluntary offerings.

⁷Then King Cyrus brought out the vessels of the Lord’s temple which Nebuchadnezzar had brought from Jerusalem and had displayed^[r] in the temple of his gods. ⁸King Cyrus of Persia entrusted^[s] them to^[t] Mithredath^[u] the treasurer, who counted them out to Sheshbazzar^[v] the leader of the Judahite exiles.^[w]

⁹The inventory^[x] of these items was as follows:

30 gold basins,^[y]
1,000 silver basins,
29 silver utensils,^[z]
¹⁰30 gold bowls,
410 other^[aa] silver bowls,
and 1,000 other vessels.

¹¹All these gold and silver vessels totaled 5,400.^[ab] Sheshbazzar brought them all along when the captives were brought up from Babylon to Jerusalem.

The Names of the Returning Exiles

2 ^[ac] These are the people^[ad] of the province who were going up,^[ae] from the captives of the exile whom King Nebuchadnezzar of Babylon had forced into exile in Babylon. They returned to Jerusalem and Judah, each to his own city. ²They came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, and Baanah.

The number of Israelites^[af] was as follows:^[ag]

³the descendants^[ah] of Parosh: 2,172;

⁴the descendants of Shephatiah: 372;

⁵the descendants of Arah: 775;

⁶the descendants of Pahath Moab (from the line^[ai] of Jeshua and^[aj] Joab): 2,812;

⁷the descendants of Elam: 1,254;

⁸the descendants of Zattu: 945;

⁹the descendants of Zaccai: 760;

¹⁰the descendants of Bani: 642;

¹¹the descendants of Bebai: 623;

¹²the descendants of Azgad: 1,222;

¹³the descendants of Adonikam: 666;

¹⁴the descendants of Bigvai: 2,056;

¹⁵the descendants of Adin: 454;

¹⁶the descendants of Ater (through^[ak] Hezekiah): 98;

¹⁷the descendants of Bezai: 323;

¹⁸the descendants of Jorah: 112;

¹⁹the descendants of Hashum: 223;

²⁰the descendants of Gibbar: 95.

²¹The men^[al] of Bethlehem: 123;

²²the men of Netophah: 56;

²³the men of Anathoth: 128;

²⁴the men of the family^[am] of Azmaveth: 42;

²⁵the men of Kiriath Jearim,^[an] Kephirah and Beeroth: 743;

²⁶the men of Ramah and Geba: 621;

²⁷the men of Micmash: 122;

²⁸the men of Bethel and Ai: 223;

²⁹the descendants of Nebo: 52;

³⁰the descendants of Magbish: 156;

³¹the descendants of the other Elam: 1,254;

³²the descendants of Harim: 320;

³³the men of Lod, Hadid, and Ono: 725;

³⁴the men of Jericho: 345;

³⁵the descendants of Senaah: 3,630.

³⁶The priests: the descendants of Jedaiah (through the family^[ao] of Jeshua): 973;

³⁷the descendants of Immer: 1,052;

³⁸the descendants of Pashhur: 1,247;

³⁹the descendants of Harim: 1,017.

⁴⁰The Levites: the descendants of Jeshua and Kadmiel (through the line of Hodaviah): 74.

⁴¹The singers: the descendants of Asaph: 128.

⁴²The gatekeepers:^[ap] the descendants of Shallum, the descendants of Ater, the descendants of Talmon, the descendants of Akkub, the descendants of Hatita, and the descendants of Shobai: 139.

⁴³The temple servants: the descendants of Ziha, the descendants of Hasupha, the descendants of Tabbaoth, ⁴⁴the descendants of Keros, the descendants of Siaha, the descendants of Padon, ⁴⁵the descendants of Lebanah, the descendants of Hagabah, the descendants of Akkub, ⁴⁶the descendants of Hagab, the descendants of Shalmai,^[aq] the descendants of Hanan, ⁴⁷the descendants of Giddel, the descendants of Gahar, the descendants of Reaiah, ⁴⁸the descendants of Rezin, the descendants of Nekoda, the descendants of Gazzam, ⁴⁹the descendants of Uzzah, the descendants of Paseah, the descendants of Besai, ⁵⁰the descendants of Asnah, the descendants of Meunim, the descendants of Nephussim, ⁵¹the descendants of Bakbuk, the descendants of Hakupha, the descendants of Harhur, ⁵²the descendants of Bazluth, the descendants of Mehida, the descendants of Harsha, ⁵³the descendants of Barkos, the descendants of Sisera, the descendants of Temah, ⁵⁴the descendants of Neziah, and the descendants of Hatipha.

⁵⁵The descendants of the servants of Solomon: the descendants of Sotai, the descendants of Hassophereth, the descendants of Peruda, ⁵⁶the descendants of Jaala, the descendants of Darkon, the descendants of Giddel, ⁵⁷the descendants of Shephatiah, the descendants of Hattil, the descendants of Pokereth Hazzebaim, and the descendants of Ami.

⁵⁸All the temple servants and the descendants of the servants of Solomon: 392.

⁵⁹These are the ones that came up from Tel Melah, Tel Harsha, Kerub, Addon, and Immer (although they were unable to certify^[ar] their family connection^[as] or their ancestry,^[at] as to whether they really were from Israel):

⁶⁰the descendants of Delaiah, the descendants of Tobiah, and the descendants of Nekoda: 652.

⁶¹And from among^[au] the priests: the descendants of Hobaiah, the descendants of Hakkoz, and the descendants of Barzillai (who had taken a wife from the daughters of Barzillai the Gileadite and was called by that^[av] name). ⁶²They^[aw] searched for their records in the genealogical materials, but did not find them.^[ax] They were therefore excluded^[ay] from the priesthood. ⁶³The governor^[az] instructed them not to eat any of the sacred food until there was a priest who could consult^[ba] the Urim and Thummim.^[bb]

⁶⁴The entire group numbered 42,360,^[bc] ⁶⁵not counting^[bd] their male and female servants, who numbered 7,337. They also had 200 male and female singers ⁶⁶and 736 horses, 245 mules, ⁶⁷435 camels, and 6,720 donkeys. ⁶⁸When they came to the Lord’s temple in Jerusalem, some of the family leaders^[be] offered voluntary offerings for the temple of God in order to rebuild^[bf] it on its site. ⁶⁹As they were able,^[bg] they gave to the treasury for this work 61,000 drachmas^[bh] of gold, 5,000 minas^[bi] of silver, and 100 priestly robes.^[bj]

⁷⁰The priests, the Levites, some of the people, the singers, the gatekeepers, and the temple servants lived in their towns, and all the rest of Israel lived in their towns.

Footnotes

Ezra 1:1 sn In addition to the canonical books of Ezra and Nehemiah, there are two deuterocanonical books that are also called “Ezra.” Exactly how these books are designated varies in ancient literature. In the Septuagint (LXX) canonical Ezra is called Second Esdras, but in the Latin Vulgate it is called First Esdras. Our Nehemiah is called Third Esdras in some manuscripts of the LXX, but it is known as Second Esdras in the Latin Vulgate. (In the earliest LXX manuscripts Ezra and Nehemiah were regarded as one book, as they were in some Hebrew manuscripts.) The deuterocanonical books of Ezra are called First and Fourth Esdras in the LXX, but Third and Fourth Esdras in the Latin Vulgate. The titles for the so-called books of Ezra are thus rather confusing, a fact that one must keep in mind when consulting this material.
Ezra 1:1 sn The first year of Cyrus would be ca. 539 b.c. Cyrus reigned in Persia from ca. 539-530 b.c.
Ezra 1:1 tc The MT reads מִפִּי (mippi, “from the mouth of”), but this should probably be emended to בְּפִי (b^efi, “by the mouth of”), which is the way the parallel passage in 2 Chr 36:22 reads. This is also reflected in the LXX, which is either reflecting an alternate textual tradition of בְּפִי or is attempting to harmonize Ezra 1:1 in light of 2 Chronicles.tn Heb “from the mouth of.”
Ezra 1:1 sn Cf. Jer 29:10; 25:11-14. Jeremiah had prophesied that after a time of seventy years the Jews would return “to this place.” How these seventy years are to be reckoned is a matter of debate among scholars. Some understand the period to refer to the approximate length of Babylon’s ascendancy as a world power, beginning either with the fall of Nineveh (612 b.c.) or with Nebuchadnezzar’s coronation (605 b.c.) and continuing till the fall of Babylon to the Persians in 539 b.c. Others take the seventy years to refer to the period from the destruction of the temple in 586 b.c. till its rebuilding in 516 b.c.
Ezra 1:1 tn Heb “stirred the spirit of.” The Hebrew noun רוּחַ (ruakh, “spirit”) has a broad range of meanings (see BDB 924-26 s.v.). Here, it probably refers to (1) “mind” as the seat of mental acts (e.g., Exod 28:3; Deut 34:9; Isa 29:24; 40:13; Ezek 11:5; 20:32; 1 Chr 28:12; cf. BDB 925 s.v. 6) or (2) “will” as the seat of volitional decisions (e.g., Exod 35:5, 22; Pss 51:12, 14; 57:8; 2 Chr 29:31; cf. BDB 925 s.v. 7). So also in v. 5. The entire phrase “stirred the spirit” has been rendered as “motivated” to better reflect normal English.
Ezra 1:1 tn Heb “caused to pass.”
Ezra 1:1 tn Heb “a voice.” The Hebrew noun קוֹל (qol, “voice, sound”) has a broad range of meanings, including the metonymical (cause—effect) nuance “proclamation” (e.g., Exod 36:6; 2 Chr 24:9; 30:5; 36:22; Ezra 1:1; 10:7; Neh 8:15). See BDB 877 s.v. 3.a.2.
Ezra 1:1 tn Heb “in writing, saying.”sn For an interesting extrabiblical parallel to this edict see the Cyrus cylinder (ANET 315-16).
Ezra 1:2 tn Or “instructed.”
Ezra 1:2 tn Heb “house.” The Hebrew noun בַּיִת (bayit, “house”) is often used in reference to the temple of Yahweh (BDB 108 s.v. 1.a). This is also frequent elsewhere in Ezra and Nehemiah (e.g., Ezra 1:3, 4, 5, 7; 2:68; 3:8, 9, 11, 12; 4:3; 6:22; 7:27; 8:17, 25, 29, 30, 33, 36; 9:9; 10:1, 6, 9).
Ezra 1:3 tn Heb “from all.”
Ezra 1:4 tn Heb “the men of his place.”
Ezra 1:5 tn Heb “the heads of the fathers.”
Ezra 1:5 tn Heb “arose.”
Ezra 1:6 tn Heb “strengthened their hands.”
Ezra 1:6 tc The MT reads בִּכְלֵי־כֶסֶף (bikhle khesef, “with silver vessels”). However, part of the LXX manuscript tradition reads ἐν πᾶσιν ἀργυρίῳ (en pasin arguriō), which reflects an alternate Hebrew reading of בַּכֹּל־בַּכֶּסֶף (bakkol bakkesef, “everywhere, with silver”). The textual variant involves (1) simple omission of yod (י) between two words, a common scribal mistake; (2) haplography of the preposition bet (ב); and (3) an alternate vocalization tradition of the first term.
Ezra 1:6 tn Heb “besides” or “in addition to.”
Ezra 1:7 tn Heb “and he gave them.”
Ezra 1:8 tn Heb “brought them forth.”
Ezra 1:8 tn Heb “upon the hand of.”
Ezra 1:8 sn A Persian name meaning “gift of Mithras.” See HALOT 656 s.v. מִתְרְדָת.
Ezra 1:8 sn A Babylonian name with the probable meaning “Shamash protect the father.” See HALOT 1664-65 s.v. שֵׁשְׁבַּצַּר.
Ezra 1:8 tn Heb “Sheshbazzar the prince to Judah”; TEV, CEV “the governor of Judah.”
Ezra 1:9 tn Heb “these are their number.”
Ezra 1:9 tn The exact meaning of the Hebrew noun אֲגַרְטָל (ʾagartal, which occurs twice in this verse) is somewhat uncertain. The lexicons suggest that it is related to a common Semitic root (the Hebrew derivative has a prosthetic prefixed א [aleph] and interchange between ג [gimel] and ק [kof]): Judean Aramaic and Syriac qartalla, Arabic qirtallat, Ethiopic qartalo, all meaning “basket” (BDB 173-74 s.v.; HALOT 11 s.v.). There is debate whether this is a loanword from Greek κάρταλλος (kartallos, “basket”), Persian hirtal (“leather bag”) or Hittite kurtal (“container”). The term is traditionally understood as a kind of vessel, such as “basket, basin” (BDB 173-74 s.v.; HALOT 11 s.v.); but some suggest “leather bag” or a basket-shaped container of some sort (P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207; DCH 1:118 s.v.). The LXX translated it as ψυκτήρ (psuktēr, “metal bowl”). The precise meaning depends on whether the nouns כֶּסֶף (kesef, “silver”) and זָהָב (zahav, “gold”), which follow each use of this plural construct noun, are genitives of content (“containers full of silver” and “containers full of gold”) or genitives of material (“silver containers” and “gold containers” = containers made from silver and gold). If they are genitives of content, the term probably means “baskets” or “leather bags” (filled with silver and gold); however, if they are genitives of material, the term would mean “basins” (made of silver and gold). Elsewhere in Ezra 1, the nouns כֶּסֶף (“silver”) and זָהָב (“gold”) are used as genitives or material, not genitives of content; therefore, the translation “gold basins” and “silver basins” is preferred.
Ezra 1:9 tn Heb “knives.” The Hebrew noun מַחֲלָפִים (makhalafim, “knives”) is found only here in the OT. While the basic meaning of the term is fairly clear, what it refers to here is unclear. The verb II חָלַף (khalaf) means “to pass through” (BDB 322 s.v. חָלַף) or “to cut through” (HALOT 321 s.v. II חלף; see also Judg 5:26; Job 20:24); thus, the lexicons suggest מַחֲלָפִים means “knives” (BDB 322 s.v. מַחֲלָף; HALOT 569 s.v. *מַחֲלָף). The related noun חֲלָפוֹת (khalafot, “knife”) is used in Mishnaic Hebrew (HALOT 321 s.v. II חלף), and חֲלִיפוֹת (khalifot, “knives”) appears in the Talmud. The noun appears in the cognate languages: Ugaritic khlpnm “(“knives”; UT 19) and Syriac khalofta (“shearing knife”; HALOT 321 s.v. II חלף). The Vulgate translated it as “knives,” while the LXX understood it as referring to replacement pieces for the offering basins. The English translations render it variously; some following the Vulgate and others adopting the approach of the LXX: “knives” (KJV, NKJV, NRSV), “censers” (RSV), “duplicates” (NASB), “silver pans” (NIV), “bowls” (TEV), “other dishes” (CEV). Verse 11 lists these twenty-nine objects among the “gold and silver vessels” brought back to Jerusalem for temple worship. The translation above offers the intentionally ambiguous “silver utensils” (the term מַחֲלָפִים [“knives”] would hardly refer to “gold” items, but could refer to “silver items”).
Ezra 1:10 tn The meaning of the Hebrew term מִשְׁנִים (mishnim) is uncertain. The noun מִשְׁנֶה (mishneh) means “double, second” (BDB 1041 s.v.), “what is doubled, two-fold” (HALOT 650 s.v. מִשְׁנֶה 3). The translations reflect a diversity of approaches: “410 silver bowls of a second kind” (KJV, NASB, RSV margin), “410 other silver bowls” (NRSV) and “410 matching silver bowls” (NIV). BDB 1041 s.v. משׁנה 3.a suggests it was originally a numeral that was garbled in the transmission process, as reflected in the LXX: “two thousand” (so RSV “two thousand four hundred and ten bowls of silver”). The BHS editor suggests revocalizing the term to מְשֻׁנִים (m^eshunim, “changed”).
Ezra 1:11 sn The total number as given in the MT does not match the numbers given for the various items in v. 9. It is not clear whether the difference is due to error in textual transmission or whether the constituent items mentioned are only a selection from a longer list, in which case the total from that longer list may have been retained. The numbers provided in 1 Esdras come much closer to agreeing with the number in Ezra 1:9-11, but this does not necessarily mean that 1 Esdras has been better preserved here than Ezra. 1 Esdras 2:13-15 (RSV) says, “The number of these was: a thousand gold cups, a thousand silver cups, twenty-nine silver censers, thirty gold bowls, two thousand four hundred and ten silver bowls, and a thousand other vessels. All the vessels were handed over, gold and silver, five thousand four hundred and sixty-nine, and they were carried back by Shesbazzar with the returning exiles from Babylon to Jerusalem.”
Ezra 2:1 sn The list of names and numbers in this chapter of Ezra has a parallel account in Neh 7:6-73. The fact that the two lists do not always agree in specific details suggests that various textual errors have crept into the accounts during the transmission process.
Ezra 2:1 tn Heb “the sons of.”
Ezra 2:1 tn The Hebrew term הָעֹלִים (haʿolim, “those who were going up” [Qal active participle]) refers to continual action in the past. Most translations render this as a simple past: “went up” (KJV), “came up” (RSV, ASV, NASB, NIV), “came” (NRSV). CEV paraphrases: “were on their way back.”
Ezra 2:2 tn Heb “men of the people of Israel.”
Ezra 2:2 tn The words “was as follows” are not in the Hebrew text but are used in the translation for clarity.
Ezra 2:3 tn Heb “the sons of.”
Ezra 2:6 tn Heb “to the sons of.” Cf. v. 40.
Ezra 2:6 tc The MT reads יוֹאָב (yoʾav, “Joab”). However, syntax demands the reading וְיוֹאָב (v^eyoʾav, “and Joab”) which is reflected in the LXX and Syriac.
Ezra 2:16 tn Heb “to.” So also in vv. 36, 40.
Ezra 2:21 tc The translation follows the suggestion in BHS and reads אַנְשֵׁי (ʾanshe, “the men of”) here rather than the reading בְּנֵי (b^ene, “the sons of”) found in the MT. So also in vv. 25, 26, 33, 34.
Ezra 2:24 tc The translation follows the suggestion in BHS and reads אַנְשֵׁי בֵּית (ʾanshe bet, “men of the house of”) here rather than the reading בְּנֵי (b^ene, “the sons of”) found in the MT. And see H. G. M. Williamson, Ezra, Nehemiah (WBC), 25.tn Heb “the men of the house of Azmaveth”; some regard בֵּית (bet, “house of”) as a part of the place name: NAB, NLT “Beth Azmaveth.”
Ezra 2:25 tc The translation, with the support of many manuscripts, reads יְעָרִים (y^eʿarim) here rather than the reading עָרִים (ʿarim) of the MT.
Ezra 2:36 tn Heb “the house of.”
Ezra 2:42 tc Here it is preferable to delete the reading בְּנֵי (b^ene, “the sons of”) found in the MT.
Ezra 2:46 tc The translation follows the Qere reading “Shalmai” (so KJV, NASB, NIV, NLT) rather than the MT Kethib “Shamlai” (so ASV, NAB, NRSV).
Ezra 2:59 tn Heb “relate.”
Ezra 2:59 tn Heb “the house of their fathers.”
Ezra 2:59 tn Heb “their seed.”
Ezra 2:61 tc The translation reads וּמִן (umin, “and from”) rather than the reading וּמִבְּנֵי (umibb^eney, “and from the sons of”) found in the MT.
Ezra 2:61 tn Heb “their.”
Ezra 2:62 tn Heb “these.”
Ezra 2:62 tn Heb “their records were searched for in the genealogical materials, but were not found.” This passive construction has been translated as active for stylistic reasons.
Ezra 2:62 tn Heb “they were desecrated.”
Ezra 2:63 tn The Hebrew word תִּרְשָׁתָא (tirshataʾ) is an official title of the Persian governor in Judea, perhaps similar in meaning to “excellency” (BDB 1077 s.v.; HALOT 1798 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 395).
Ezra 2:63 tn Heb “to stand.”
Ezra 2:63 sn The Urim and Thummim were two objects used to determine God’s will; there is no clear evidence of their size or shape, or the material from which they were made.
Ezra 2:64 sn The same total is given in Neh 7:66, but the numbers of people listed do not add up to this total; the list in vv. 3-60 is apparently selective, but it is not clear what the basis of the selectivity is.
Ezra 2:65 tn Heb “besides” or “in addition to.”
Ezra 2:68 tn Heb “the heads of the fathers.”
Ezra 2:68 tn Heb “cause it to stand.”
Ezra 2:69 tn Heb “according to their strength.”
Ezra 2:69 tn The meaning of the Hebrew word דַּרְכְּמוֹנִים (dark^emonim, cf. Neh 7:69, 70, 71) is uncertain. It may be a Greek loanword meaning “drachmas” (the view adopted here and followed also by NAB, NASB, NIV) or a Persian loanword “daric,” referring to a Persian gold coin (BDB 204 s.v. דַּרְכְּמוֹן; HALOT 232 s.v. נִים(וֹ)דַּרְכְּמֹ; cf. ASV, NRSV). For further study, see R. de Vaux, Ancient Israel, 206-9.
Ezra 2:69 sn The מָנִים (manim, cf. Neh 7:71, 72) is a measuring weight for valuable metals, equal to 1/60 of a talent or 60 shekels (BDB 584 s.v. מָנֶה; HALOT 599 s.v. מָנֶה). For further study, see R. de Vaux, Ancient Israel, 203-6.
Ezra 2:69 tn Or “garments.”

1 Corinthians 1:18-2:5

The Message of the Cross

¹⁸For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. ¹⁹For it is written, “I will destroy the wisdom of the wise, and I will thwart the cleverness of the intelligent.”^[a] ²⁰Where is the wise man? Where is the expert in the Mosaic law?^[b] Where is the debater of this age? Has God not made the wisdom of the world foolish? ²¹For since in the wisdom of God the world by its wisdom did not know God, God was pleased to save those who believe by the foolishness of preaching. ²²For Jews demand miraculous signs and Greeks ask for wisdom, ²³but we preach about a crucified Christ,^[c] a stumbling block to Jews and foolishness to Gentiles. ²⁴But to those who are called, both Jews and Greeks, Christ is the power of God and the wisdom of God. ²⁵For the foolishness of God is wiser than human wisdom,^[d] and the weakness of God is stronger than human strength.^[e]

²⁶Think about the circumstances of your call,^[f] brothers and sisters.^[g] Not many were wise by human standards,^[h] not many were powerful, not many were born to a privileged position.^[i] ²⁷But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. ²⁸God chose^[j] what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, ²⁹so that no one can boast in his presence. ³⁰He is the reason you have a relationship with Christ Jesus,^[k] who became for us wisdom from God, and righteousness and sanctification and redemption, ³¹so that, as it is written, “Let the one who boasts, boast in the Lord.”^[l]

2 When I came^[m] to you, brothers and sisters,^[n] I did not come with superior eloquence or wisdom as I proclaimed the testimony^[o] of God. ²For I decided to be concerned about nothing^[p] among you except Jesus Christ, and him crucified. ³And I was with you in weakness and in fear and with much trembling. ⁴My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power, ⁵so that your faith would not be based on human wisdom but on the power of God.

Footnotes

1 Corinthians 1:19 sn A quotation from Isa 29:14.
1 Corinthians 1:20 tn Grk “the scribe.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the Mosaic law” comes closer to the meaning for the modern reader.
1 Corinthians 1:23 tn Or “Messiah”; Grk “preach Christ [Messiah] crucified,” giving the content of the message.
1 Corinthians 1:25 tn Grk “than men.”
1 Corinthians 1:25 tn Grk “than men.”
1 Corinthians 1:26 tn Grk “Think about your calling.” “Calling” in Paul’s writings usually refers to God’s work of drawing people to faith in Christ. The following verses show that “calling” here stands by metonymy for their circumstances when they became Christians, leading to the translation “the circumstances of your call.”
1 Corinthians 1:26 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
1 Corinthians 1:26 tn Grk “according to the flesh.”
1 Corinthians 1:26 tn The Greek word ευγενής (eugenēs) refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.
1 Corinthians 1:28 tn Here καί (kai) has not been translated because of differences between Greek and English style.
1 Corinthians 1:30 tn Grk “of him you are in Christ Jesus.”
1 Corinthians 1:31 sn A quotation from Jer 9:24. The themes of Jer 9 have influenced Paul’s presentation in vv. 26-31. Jeremiah calls upon the wise, the strong, and the wealthy not to trust in their resources but in their knowledge of the true God—and so to boast in the Lord. Paul addresses the same three areas of human pride.
1 Corinthians 2:1 tn Grk “and I, when I came.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, κἀγώ (kagō) has not been translated here.
1 Corinthians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
1 Corinthians 2:1 tc ‡ A few significant mss (P^46vid א* A C as well as some versions and fathers) read μυστήριον (mustērion, “mystery”) instead of μαρτύριον (marturion, “testimony”). But the latter has wider ms support (א² B D F G Ψ 33 1739 1881 M and some versions), though not quite as impressive. μαρτύριον may have been changed by scribes in anticipation of Paul’s words in 2:7, or conversely, μυστήριον may have been changed to conform to 1:6. Transcriptionally, since “the mystery of God/Christ” is a well-worn expression in the corpus Paulinum (1 Cor 2:7; 4:1; Eph 3:4; Col 2:2; 4:3), while “testimony of Christ” occurs in Paul only once (1 Cor 1:6, though “testimony of the Lord” appears in 2 Tim 1:8), and “testimony of God” never, it is likely that scribes changed the text to the more usual expression. A decision is difficult in this instance, but a slight preference should be given to μαρτύριον.
1 Corinthians 2:2 tn Grk “to know nothing.”

Psalm 27:7-14

⁷Hear me,^[a] O Lord, when I cry out.
Have mercy on me and answer me.
⁸My heart tells me to pray to you,^[b]
and I do pray to you, O Lord.^[c]
⁹Do not reject me.^[d]
Do not push your servant away in anger.
You are my deliverer.^[e]
Do not forsake or abandon me,
O God who vindicates me.
¹⁰Even if my father and mother abandoned me,^[f]
the Lord would take me in.^[g]
¹¹Teach me how you want me to live,^[h] Lord;
lead me along a level path^[i] because of those who wait to ambush me.^[j]
¹²Do not turn me over to my enemies,^[k]
for false witnesses who want to destroy me testify against me.^[l]
¹³Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?^[m]
¹⁴Rely^[n] on the Lord!
Be strong and confident!^[o]
Rely on the Lord!

Footnotes

Psalm 27:7 tn Heb “my voice.”
Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
Psalm 27:9 tn Or “[source of] help.”
Psalm 27:10 tn Or “though my father and mother have abandoned me.”
Psalm 27:10 tn Heb “gather me in”; or “receive me.”
Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
Psalm 27:14 tn Or “wait.”
Psalm 27:14 tn Heb “be strong and let your heart be confident.”

Proverbs 20:22-23

²²Do not say,^[a] “I will pay back^[b] evil!”
Wait^[c] for the Lord, so that he may vindicate you.^[d]
²³The Lord abhors^[e] differing weights,
and dishonest scales are wicked.^[f]

New English Translation (NET)

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The Decree of Cyrus

The Exiles Prepare to Return to Jerusalem

The Names of the Returning Exiles

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The Message of the Cross

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